Namo tassa bhagavato arahato sammāsambuddhassa

Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One.

Majjhimanikāye

The Middle Length Discourses

Majjhimapaṇṇāsapāḷi

The Middle Fifty Discourses

1. Gahapativaggo

1. The Householder Chapter

1. Kandarakasuttaṃ

1. The Kandaraka Sutta

1. Evaṃ [Pg.1] me sutaṃ – ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṃ. Atha kho pesso ca hatthārohaputto kandarako ca paribbājako yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā pesso hatthārohaputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Kandarako pana paribbājako bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho kandarako paribbājako tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bho gotama, abbhutaṃ, bho gotama, yāvañcidaṃ bhotā gotamena sammā bhikkhusaṅgho paṭipādito! Yepi te, bho gotama, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādesuṃ – seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito. Yepi te, bho gotama, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādessanti – seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito’’ti.

1. Thus have I heard. On one occasion the Blessed One was dwelling at Campā on the bank of the Gaggarā Pond with a large Saṅgha of bhikkhus. Then Pessa, the elephant trainer's son, and Kandaraka the wanderer approached the Blessed One. Having approached, Pessa the elephant trainer's son paid homage to the Blessed One and sat down to one side. But Kandaraka the wanderer exchanged greetings with the Blessed One, and when the courteous and memorable talk was finished, he stood to one side. Standing to one side, Kandaraka the wanderer, observing the utterly silent Saṅgha of bhikkhus, said to the Blessed One: "It is wonderful, Master Gotama, it is amazing, Master Gotama, how well the Saṅgha of bhikkhus has been guided in the practice by Master Gotama! Those who were Worthy Ones, Perfectly Enlightened Ones in the past, Master Gotama, those Blessed Ones also guided the Saṅgha of bhikkhus to this same supreme standard—just as the Saṅgha of bhikkhus is now guided in the practice by Master Gotama. And those who will be Worthy Ones, Perfectly Enlightened Ones in the future, Master Gotama, those Blessed Ones also will guide the Saṅgha of bhikkhus to this same supreme standard—just as the Saṅgha of bhikkhus is now guided in the practice by Master Gotama."

2. ‘‘Evametaṃ[Pg.2], kandaraka, evametaṃ, kandaraka. Yepi te, kandaraka, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādesuṃ – seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito. Yepi te, kandaraka, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādessanti – seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito.

2. “So it is, Kandaraka, so it is. Those who were Worthy Ones, Perfectly Enlightened Ones in the past, Kandaraka, those Blessed Ones also guided the Saṅgha of bhikkhus to this same supreme standard, just as the Saṅgha of bhikkhus is now guided in the practice by me. And those who will be Worthy Ones, Perfectly Enlightened Ones in the future, Kandaraka, those Blessed Ones also will guide the Saṅgha of bhikkhus to this same supreme standard, just as the Saṅgha of bhikkhus is now guided in the practice by me.

‘‘Santi hi, kandaraka, bhikkhū imasmiṃ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā. Santi hi, kandaraka, bhikkhū imasmiṃ bhikkhusaṅghe sekkhā santatasīlā santatavuttino nipakā nipakavuttino; te catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharanti. Katamesu catūsu? Idha, kandaraka, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassa’’nti.

“For, Kandaraka, there are bhikkhus in this Saṅgha who are Worthy Ones, whose taints are destroyed, who have lived the holy life, done what was to be done, laid down the burden, attained their own true goal, whose fetters of being are destroyed, and who are liberated through perfect knowledge. There are, Kandaraka, bhikkhus in this Saṅgha who are trainees, of unbroken virtue, of unbroken conduct, endowed with wisdom, living established in wisdom; they dwell with minds well-established in the four foundations of mindfulness. Which four? Here, Kandaraka, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in the world. He dwells contemplating feelings in feelings, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in the world. He dwells contemplating the mind in the mind, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in the world. He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in the world.”

3. Evaṃ vutte, pesso hatthārohaputto bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva supaññattā cime, bhante, bhagavatā cattāro satipaṭṭhānā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Mayampi hi, bhante, gihī odātavasanā kālena kālaṃ imesu catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharāma. Idha mayaṃ, bhante, kāye kāyānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; citte [Pg.3] cittānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ. Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, bhagavā evaṃ manussagahane evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānāti. Gahanañhetaṃ, bhante, yadidaṃ manussā; uttānakañhetaṃ, bhante, yadidaṃ pasavo. Ahañhi, bhante, pahomi hatthidammaṃ sāretuṃ. Yāvatakena antarena campaṃ gatāgataṃ karissati sabbāni tāni sāṭheyyāni kūṭeyyāni vaṅkeyyāni jimheyyāni pātukarissati. Amhākaṃ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṃ cittaṃ hoti. Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, bhagavā evaṃ manussagahane evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānāti. Gahanañhetaṃ, bhante, yadidaṃ manussā; uttānakañhetaṃ, bhante, yadidaṃ pasavo’’ti.

3. When this was said, Pessa, the elephant trainer’s son, said to the Blessed One: “It is wonderful, Venerable Sir! It is amazing, Venerable Sir! How well these four foundations of mindfulness have been declared by the Blessed One for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the true path, for the realization of Nibbāna. We too, Venerable Sir, as laypeople clad in white, from time to time dwell with minds well-established in these four foundations of mindfulness. Here, Venerable Sir, we dwell contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in the world. We dwell contemplating feelings in feelings, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in the world. We dwell contemplating the mind in the mind, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in the world. We dwell contemplating phenomena in phenomena, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in the world. It is wonderful, Venerable Sir! It is amazing, Venerable Sir! How the Blessed One knows what is beneficial and what is not for beings, living as they are amidst such human entanglement, such human refuse, such human deceit! For this, Venerable Sir, which is human beings, is an entanglement; while this, Venerable Sir, which is animals, is straightforward. I, Venerable Sir, am able to train a tamable elephant. In the time it takes to go back and forth to Campā, it will make manifest all its deceit, fraudulence, crookedness, and perversity. But our slaves, messengers, or workers, Venerable Sir, act one way with their bodies and another with their speech, while their mind is different still. It is wonderful, Venerable Sir! It is amazing, Venerable Sir! How the Blessed One knows what is beneficial and what is not for beings, living as they are amidst such human entanglement, such human refuse, such human deceit! For this, Venerable Sir, which is human beings, is an entanglement; while this, Venerable Sir, which is animals, is straightforward.”

4. ‘‘Evametaṃ, pessa, evametaṃ, pessa. Gahanañhetaṃ, pessa, yadidaṃ manussā; uttānakañhetaṃ, pessa, yadidaṃ pasavo. Cattārome, pessa, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, pessa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Imesaṃ, pessa, catunnaṃ puggalānaṃ katamo te puggalo cittaṃ ārādhetī’’ti?

4. “So it is, Pessa, so it is. For this is a thicket, Pessa, namely human beings; and this is manifest, Pessa, namely animals. There are these four persons, Pessa, found existing in the world. What four? Here, Pessa, a certain person is one who torments himself and is devoted to the practice of self-torment; here, Pessa, a certain person is one who torments others and is devoted to the practice of tormenting others; here, Pessa, a certain person is one who torments himself and is devoted to the practice of self-torment, and also torments others and is devoted to the practice of tormenting others; here, Pessa, a certain person neither torments himself nor is devoted to the practice of self-torment, nor torments others nor is devoted to the practice of tormenting others. He, not tormenting himself or others, in this very life, being without craving, extinguished, cooled, experiencing bliss, dwells with a self that has become noble. Of these four persons, Pessa, which one pleases your mind?”

‘‘Yvāyaṃ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto, ayaṃ me puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto[Pg.4], ayampi me puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati – ayameva me puggalo cittaṃ ārādhetī’’ti.

“Venerable sir, that person who torments himself and is devoted to the practice of self-torment does not please my mind. And that person, venerable sir, who torments others and is devoted to the practice of tormenting others, does not please my mind either. And that person, venerable sir, who torments himself and is devoted to the practice of self-torment, and also torments others and is devoted to the practice of tormenting others, does not please my mind either. But that person, venerable sir, who neither torments himself nor is devoted to the practice of self-torment, nor torments others nor is devoted to the practice of tormenting others—he, not tormenting himself or others, in this very life, being without craving, extinguished, cooled, experiencing bliss, dwells with a self that has become noble. This is the person who pleases my mind.”

5. ‘‘Kasmā pana te, pessa, ime tayo puggalā cittaṃ nārādhentī’’ti? ‘‘Yvāyaṃ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati; so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ neva ātāpeti na paritāpeti – iminā me ayaṃ puggalo cittaṃ ārādheti. Handa, ca dāni mayaṃ, bhante, gacchāma; bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, pessa, kālaṃ maññasī’’ti. Atha kho pesso hatthārohaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

5. “But why, Pessa, do these three persons not please your mind?” “Venerable sir, that person who torments himself and is devoted to the practice of self-torment—he torments and severely torments himself, who is desirous of happiness and averse to suffering. For this reason, this person does not please my mind. That person, venerable sir, who torments others and is devoted to the practice of tormenting others—he torments and severely torments others, who are desirous of happiness and averse to suffering. For this reason, this person does not please my mind. That person, venerable sir, who torments himself and is devoted to the practice of self-torment, and also torments others and is devoted to the practice of tormenting others—he torments and severely torments both himself and others, who are desirous of happiness and averse to suffering. For this reason, this person does not please my mind. But that person, venerable sir, who neither torments himself nor is devoted to the practice of self-torment, nor torments others nor is devoted to the practice of tormenting others—he, not tormenting himself or others, in this very life, being without craving, extinguished, cooled, experiencing bliss, dwells with a self that has become noble. He neither torments nor severely torments himself or others, who are desirous of happiness and averse to suffering. For this reason, this person pleases my mind. Come now, venerable sir, we shall go; we have many duties, much to do.” “Now, Pessa, you may do as you think fit.” Then Pessa the elephant trainer's son, having rejoiced in and approved of the Blessed One’s words, rose from his seat, paid homage to the Blessed One, circumambulated him with his right side toward him, and departed.

6. Atha [Pg.5] kho bhagavā acirapakkante pesse hatthārohaputte bhikkhū āmantesi – ‘‘paṇḍito, bhikkhave, pesso hatthārohaputto; mahāpañño, bhikkhave, pesso hatthārohaputto. Sace, bhikkhave, pesso hatthārohaputto muhuttaṃ nisīdeyya yāvassāhaṃ ime cattāro puggale vitthārena vibhajissāmi, mahatā atthena saṃyutto abhavissa. Api ca, bhikkhave, ettāvatāpi pesso hatthārohaputto mahatā atthena saṃyutto’’ti. ‘‘Etassa, bhagavā, kālo, etassa, sugata, kālo, yaṃ bhagavā ime cattāro puggale vitthārena vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

6. Then, not long after Pessa the elephant trainer’s son had departed, the Blessed One addressed the monks: “Monks, Pessa the elephant trainer’s son is wise; monks, Pessa the elephant trainer’s son has great wisdom. If, monks, Pessa the elephant trainer’s son had sat for a moment until I had analyzed these four persons in detail for him, he would have departed connected with great benefit. And yet, monks, even with just this much, Pessa the elephant trainer’s son is connected with great benefit.” “This is the time, Blessed One; this is the time, Sugata, for the Blessed One to analyze these four persons in detail. Having heard it from the Blessed One, the monks will remember it.” “Well then, monks, listen and pay close attention, I will speak.” “Yes, venerable sir,” those monks replied to the Blessed One. The Blessed One said this:

7. ‘‘Katamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko ; nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati; 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. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti…pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti – iti evarūpaṃ aḍḍhamāsikaṃ pariyāyabhattabhojanānuyogamanuyutto viharati. 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 [Pg.6] hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī. 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; kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti ; sāyatatiyakampi udakorohanānuyogamanuyutto viharati – iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto.

7. “And what, bhikkhus, is the individual who torments themself and is devoted to the practice of self-torment? Here, bhikkhus, some individual goes naked, is of unrestrained conduct, licks their hands clean; they do not accept alms when told, ‘Venerable sir, please come,’ nor when told, ‘Venerable sir, please stop’; they do not accept food brought to them, or food prepared specifically for them, or an invitation. They do not accept food from the mouth of a pot or from the mouth of a bowl; not across a threshold, a stick, or a pestle; not from one of two people eating together; not from a pregnant woman, a nursing woman, or a woman who is with a man; not from food collected by a group; not where a dog is waiting, or where flies are swarming. They do not accept fish or meat; they do not drink liquor, spirits, or sour gruel. They are one who takes alms from only one house, and eats only one morsel; or from two houses, and eats two morsels… or from seven houses, and eats seven morsels. They subsist on one small bowlful, on two small bowlfuls… or on seven small bowlfuls. They eat food after a one-day interval, after a two-day interval… or after a seven-day interval. Thus they dwell devoted to the practice of eating by turns, up to once a fortnight. They are one who eats pot-herbs, sāmāka millet, wild rice, hide-scraps, scum, broken rice, rice-scum, oil-cake, grass, or cow-dung. They subsist on roots and fruits of the forest, eating what has fallen. They wear garments of hemp, of coarse hemp, shrouds from a charnel ground, rags from a dust heap, garments of tirīṭa bark, antelope hide, a patchwork of antelope hide, a garment of kusa grass, a garment of bark-strips, a garment of wood-shavings, a blanket of human hair, a blanket of animal hair, or a garment of owl’s feathers. They are one who plucks out their hair and beard, devoted to the practice of plucking out hair and beard. They are one who stands continuously, rejecting seats. They are one who squats, devoted to the exertion of squatting. They are one who lies on a bed of thorns, making their bed on thorns. They dwell devoted to the practice of entering the water three times a day, including the evening. Thus they dwell in various ways, devoted to the practice of tormenting and mortifying the body. This, bhikkhus, is called the individual who torments themself and is devoted to the practice of self-torment.”

8. ‘‘Katamo ca, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto.

8. “And what, bhikkhus, is the individual who torments others and is devoted to the practice of tormenting others? Here, bhikkhus, some individual is a butcher of sheep, a butcher of pigs, a fowler, a deer-hunter, a cruel hunter, a fisherman, a thief, an executioner, a cattle-butcher, a jailer, or any of whatever other cruel occupations. This, bhikkhus, is called the individual who torments others and is devoted to the practice of tormenting others.”

9. ‘‘Katamo ca, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti[Pg.7], yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti. So evamāha – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, (ettakā assā haññantu yaññatthāya), ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.

9. “And what, bhikkhus, is the individual who torments themself and is devoted to the practice of self-torment, and also torments others and is devoted to the practice of tormenting others? Here, bhikkhus, some individual is a king, an anointed warrior-noble, or a brahmin of great wealth. To the east of the city, they have a new sacrificial hall built. Having shaved off their hair and beard, dressed in a rough hide, anointed their body with ghee and oil, and scratching their back with a deer’s horn, they enter the new sacrificial hall together with their chief queen and the brahmin priest. There they lie down on the bare ground smeared with fresh cow-dung. The king subsists on the milk from one teat of a single cow that has a calf of similar color. The chief queen subsists on the milk from the second teat. The brahmin priest subsists on the milk from the third teat. With the milk from the fourth teat, they make an offering to the fire. The calf subsists on what remains. That person says: ‘Let so many bulls be slaughtered for the sacrifice; let so many young bulls be slaughtered for the sacrifice; let so many heifers be slaughtered for the sacrifice; let so many goats be slaughtered for the sacrifice; let so many rams be slaughtered for the sacrifice; (let so many horses be slaughtered for the sacrifice); let so many trees be cut down for the sacrificial posts; let so much dabbha grass be cut for the sacrificial strewing.’ And those who are their slaves, servants, or workers, threatened by the rod and by fear, perform their duties with tearful faces, weeping. This, bhikkhus, is called the individual who torments themself and is devoted to the practice of self-torment, and also torments others and is devoted to the practice of tormenting others.”

10. ‘‘Katamo ca, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya[Pg.8], mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

10. And what, bhikkhus, is the person who neither torments himself nor is devoted to the practice of self-torment, who neither torments others nor is devoted to the practice of tormenting others? He, not tormenting himself and not tormenting others, in this very life is without craving, extinguished, cooled, experiencing happiness, and dwells with a self that has become noble. Here, bhikkhus, a Tathāgata arises in the world, an Arahant, a Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone, the Knower of the World, the Unsurpassed Trainer of persons to be tamed, the Teacher of gods and humans, the Buddha, the Blessed One. He, having known and directly realized for himself this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its devas and humans, makes it known. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; he reveals the holy life, utterly complete and pure. A householder, or a householder's son, or one born in some other family hears that Dhamma. Having heard that Dhamma, he gains faith in the Tathāgata. Possessed of that gain of faith, he reflects thus: ‘The household life is confining, a path of dust; the going forth is the open air. It is not easy for one dwelling in a house to practice the holy life, utterly complete, utterly pure, like a polished conch shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?’ At a later time, having abandoned a small or a large mass of wealth, having abandoned a small or a large circle of relatives, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.

11. ‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya – iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato virato vikālabhojanā; naccagītavāditavisūkadassanā paṭivirato hoti; mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti; uccāsayanamahāsayanā paṭivirato hoti; jātarūparajatapaṭiggahaṇā paṭivirato hoti; āmakadhaññapaṭiggahaṇā paṭivirato hoti; āmakamaṃsapaṭiggahaṇā paṭivirato hoti; itthikumārikapaṭiggahaṇā paṭivirato hoti; dāsidāsapaṭiggahaṇā paṭivirato hoti; ajeḷakapaṭiggahaṇā paṭivirato hoti; kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti; hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti; khettavatthupaṭiggahaṇā paṭivirato hoti; dūteyyapahiṇagamanānuyogā paṭivirato hoti; kayavikkayā paṭivirato [Pg.9] hoti; tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti; ukkoṭanavañcananikatisāciyogā paṭivirato hoti; chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

11. He, having thus gone forth, being endowed with the training and livelihood of the bhikkhus, abandoning the taking of life, refrains from taking life. With rod and weapon laid aside, scrupulous, endowed with compassion, he dwells compassionate for the welfare of all living beings. Abandoning the taking of what is not given, he refrains from taking what is not given. Taking only what is given, expecting only what is given, he dwells with a self that is pure and free from theft. Abandoning unchaste conduct, he is a chaste-liver, living aloof, refraining from sexual intercourse, the practice of villagers. Abandoning false speech, he refrains from false speech; he is a speaker of truth, one who joins truth to truth, firm, trustworthy, not a deceiver of the world. Abandoning divisive speech, he refrains from divisive speech. He does not repeat there what he has heard here in order to divide them from these, nor does he repeat here what he has heard there in order to divide these from them. Thus he is a reconciler of those who are divided and a promoter of those who are united. He delights in harmony, is devoted to harmony, rejoices in harmony, and speaks words that create harmony. Abandoning harsh speech, he refrains from harsh speech. He speaks such words as are faultless, pleasant to the ear, endearing, going to the heart, urbane, liked by many people, and pleasing to many people. Abandoning idle chatter, he refrains from idle chatter. He is a speaker at the proper time, a speaker of what is factual, a speaker on the goal, a speaker on the Dhamma, a speaker on the Vinaya. He speaks words worth treasuring, at the proper time, with reason, with limits, and connected with the goal. He refrains from the destruction of seed-life and plant-life. He is one who eats a single meal, refraining from eating at night and at the wrong time. He refrains from dancing, singing, instrumental music, and watching shows. He refrains from the occasion of wearing garlands, anointing with perfumes, and using cosmetics for beautification. He refrains from high and great seats. He refrains from accepting gold and silver. He refrains from accepting raw meat. He refrains from accepting women and girls. He refrains from accepting male and female slaves. He refrains from accepting goats and sheep. He refrains from accepting fowl and pigs. He refrains from accepting elephants, cattle, horses, and mares. He refrains from accepting fields and land. He refrains from the practice of going on messages and errands. He refrains from buying and selling. He refrains from cheating with scales, with coins, and with measures. He refrains from the crooked ways of bribery, deception, and fraud. He refrains from cutting, killing, binding, highway robbery, plundering, and violence.

‘‘So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

He is content with the robes for the maintenance of the body and with the almsfood for the maintenance of the belly. Wherever he goes, he goes taking them with him. Just as a winged bird, wherever it flies, flies with only the burden of its wings, even so, the bhikkhu is content with the robes for the maintenance of the body and with the almsfood for the maintenance of the belly. Wherever he goes, he goes taking them with him. He, being endowed with this noble aggregate of virtue, experiences within himself a blameless happiness.

12. ‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

12. He, having seen a form with the eye, does not grasp at the general sign or the secondary characteristics. For if he were to dwell with the eye faculty unrestrained, evil, unwholesome states of covetousness and displeasure would assail him on that account. He practices for its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear... having smelled an odor with the nose... having tasted a flavor with the tongue... having touched a tangible object with the body... having cognized a mental object with the mind, he does not grasp at the general sign or the secondary characteristics. For if he were to dwell with the mind faculty unrestrained, evil, unwholesome states of covetousness and displeasure would assail him on that account. He practices for its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. Endowed with this noble restraint of the faculties, he experiences within himself an unadulterated happiness.

‘‘So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

He acts with clear comprehension in going forward and returning; he acts with clear comprehension in looking ahead and looking around; he acts with clear comprehension in bending and stretching; he acts with clear comprehension in bearing his double-robe, bowl, and robe; he acts with clear comprehension in eating, drinking, chewing, and savoring; he acts with clear comprehension in defecating and urinating; he acts with clear comprehension in walking, standing, sitting, sleeping, waking, speaking, and in being silent.

13. ‘‘So [Pg.10] iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti, byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thīnamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

13. Endowed with this noble aggregate of virtue, endowed with this noble restraint of the faculties, and endowed with this noble mindfulness and clear comprehension, he resorts to a secluded lodging: a forest, the foot of a tree, a mountain, a gorge, a mountain cave, a charnel ground, a jungle thicket, an open space, or a heap of straw. After the meal, having returned from his alms-round, he sits down, having folded his legs crosswise, set his body erect, and established mindfulness before him. Having abandoned covetousness for the world, he dwells with a mind devoid of covetousness; he cleanses his mind of covetousness. Having abandoned ill will and malevolence, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he cleanses his mind of ill will and malevolence. Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful, and clearly comprehending; he cleanses his mind of sloth and torpor. Having abandoned restlessness and remorse, he dwells unagitated, with his mind inwardly stilled; he cleanses his mind of restlessness and remorse. Having abandoned doubt, he dwells having crossed over doubt, free from uncertainty regarding wholesome states; he cleanses his mind of doubt.

‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

Having abandoned these five hindrances, which are defilements of the mind and weakeners of wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by initial application and sustained application, with rapture and happiness born of seclusion. With the stilling of initial and sustained application, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without initial and sustained application, with rapture and happiness born of concentration. With the fading away of rapture, he dwells equanimously, mindful, and clearly comprehending, and experiences happiness with the body; he enters and dwells in the third jhāna, of which the noble ones declare, ‘Equanimous and mindful, one dwells happily.’ With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness due to equanimity.

14. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi [Pg.11] 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.

14. With his mind thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, firm, and unshakable, he directs and inclines it to the knowledge of the recollection of past lives. He recollects his manifold past lives, that is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many eons of contraction, many eons of expansion, many eons of contraction and expansion. ‘There I was with such a name, such a clan, such an appearance; such was my food, such my experience of pleasure and pain, such my lifespan. Passing away from there, I reappeared elsewhere. There too I was with such a name, such a clan, such an appearance; such was my food, such my experience of pleasure and pain, such my lifespan. Passing away from there, I have arisen here.’ Thus, with their aspects and details, he recollects his manifold past lives.

15. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. 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.

15. When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, malleable, workable, firm, and has attained imperturbability, he directs and inclines it to the knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, in good destinations and in bad destinations. He understands in detail beings as they fare according to their kamma: ‘Indeed, venerable sirs, these beings were endowed with misconduct of body, speech, and mind, were revilers of the noble ones, held wrong view, and undertook actions due to wrong view. With the breakup of the body, after death, they have reappeared in the plane of deprivation, the bad destination, the state of downfall, in hell. But these beings, venerable sirs, were endowed with good conduct of body, speech, and mind, were not revilers of the noble ones, held right view, and undertook actions due to right view. With the breakup of the body, after death, they have reappeared in the good destination, the heavenly world.’ Thus, with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, in good destinations and in bad destinations. He understands in detail beings as they fare according to their kamma.

16. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavā’ti yathābhūtaṃ pajānāti. ‘Ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti. ‘Ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti[Pg.12]. ‘Ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ vuccati, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So attantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī’’ti.

16. When his mind is thus concentrated, purified, bright, unblemished, rid of corruptions, malleable, workable, firm, and has attained imperturbability, he directs and inclines it to the knowledge of the destruction of the taints. He understands as it really is: ‘This is suffering.’ He understands as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the path leading to the cessation of suffering.’ He understands as it really is: ‘These are the taints.’ He understands as it really is: ‘This is the origin of the taints.’ He understands as it really is: ‘This is the cessation of the taints.’ He understands as it really is: ‘This is the path leading to the cessation of the taints.’ For him, knowing thus and seeing thus, the mind is liberated from the taint of sensual pleasure, the mind is liberated from the taint of existence, and the mind is liberated from the taint of ignorance. When he is liberated, the knowledge arises: ‘I am liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further for this state of being.’ This, bhikkhus, is called a person who neither torments himself nor is devoted to the practice of self-torment, who neither torments others nor is devoted to the practice of tormenting others. He, not tormenting himself and not tormenting others, in this very life dwells without craving, extinguished, cooled, experiencing bliss, with a self that has become sublime.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

The Blessed One spoke thus. Delighted, those bhikkhus rejoiced in the Blessed One's speech.

Kandarakasuttaṃ niṭṭhitaṃ paṭhamaṃ.

The first Kandaraka Sutta is finished.

2. Aṭṭhakanāgarasuttaṃ

2. The Aṭṭhakanāgara Sutta

17. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati beluvagāmake. Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṃ anuppatto hoti kenacideva karaṇīyena. Atha kho dasamo gahapati aṭṭhakanāgaro yena kukkuṭārāmo yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro taṃ bhikkhuṃ etadavoca – ‘‘kahaṃ nu kho, bhante, āyasmā ānando etarahi viharati? Dassanakāmā hi mayaṃ taṃ āyasmantaṃ ānanda’’nti. ‘‘Eso, gahapati, āyasmā ānando vesāliyaṃ viharati beluvagāmake’’ti. Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputte taṃ karaṇīyaṃ tīretvā yena vesālī yena beluvagāmako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi.

17. Thus have I heard: At one time the Venerable Ānanda was staying in Vesālī, at Beluva village. Now at that time the householder Dasama of Aṭṭhakanāgara had arrived at Pāṭaliputta on some business. Then the householder Dasama of Aṭṭhakanāgara approached a certain monk at the Kukkuṭārāma, and after approaching, he paid homage to him and sat down to one side. Sitting to one side, the householder Dasama of Aṭṭhakanāgara said to that monk: “Where, venerable sir, is the Venerable Ānanda staying now? For we wish to see the Venerable Ānanda.” “That Venerable Ānanda, householder, is staying in Vesālī, at Beluva village.” Then the householder Dasama of Aṭṭhakanāgara, having concluded his business in Pāṭaliputta, approached the Venerable Ānanda at Beluva village in Vesālī. Having approached, he paid homage to the Venerable Ānanda and sat down to one side.

18. Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca – ‘‘atthi nu kho, bhante ānanda, tena bhagavatā [Pg.13] jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti?

18. Seated to one side, the householder Dasama of Aṭṭhakanāgara said to the Venerable Ānanda: 'Venerable Ānanda, is there a single teaching declared by the Blessed One—who knows and sees, the Arahant, the Perfectly Enlightened One—whereby for a monk dwelling heedful, ardent, and resolute, his mind, if not yet liberated, becomes liberated, his undestroyed taints come to destruction, and he attains the unattained, unexcelled security from bondage?'

‘‘Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti.

“Indeed, householder, there is a single teaching declared by the Blessed One—who knows and sees, the Arahant, the Perfectly Enlightened One—whereby for a monk dwelling heedful, ardent, and resolute, his mind, if not yet liberated, becomes liberated; his undestroyed taints come to destruction; and he attains the unattained, unexcelled security from bondage.”

‘‘Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti?

“But what, Venerable Ānanda, is that single teaching declared by the Blessed One—who knows and sees, the Arahant, the Perfectly Enlightened One—whereby for a monk dwelling heedful, ardent, and resolute, his mind, if not yet liberated, becomes liberated; his undestroyed taints come to destruction; and he attains the unattained, unexcelled security from bondage?”

19. ‘‘Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi paṭhamaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti.

19. “Here, householder, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied and sustained thought, with rapture and happiness born of seclusion. He reflects thus: ‘This first jhāna is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ He understands this. Established therein, he attains the destruction of the taints. If he does not attain the destruction of the taints, then through that very passion for the Dhamma, that delight in the Dhamma, with the utter destruction of the five lower fetters, he becomes one of spontaneous rebirth, attaining final Nibbāna there, not liable to return from that world. This too, householder, is a single Dhamma declared by the Blessed One—who knows and sees, the Arahant, the Perfectly Enlightened One—whereby for a monk, dwelling heedful, ardent, and resolute, his unliberated mind becomes liberated, his undestroyed taints come to destruction, and he attains the unattained, unexcelled security from bondage.

20. ‘‘Puna caparaṃ, gahapati, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho dutiyaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

20. “Furthermore, householder, with the stilling of applied and sustained thought, a monk enters and dwells in the second jhāna… He reflects thus: ‘This second jhāna is also conditioned and volitionally produced…’ …and he attains the unattained, unexcelled security from bondage.

‘‘Puna [Pg.14] caparaṃ, gahapati, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho tatiyaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Furthermore, householder, with the fading away of rapture, a monk enters and dwells in the third jhāna… He reflects thus: ‘This third jhāna is also conditioned and volitionally produced…’ …and he attains the unattained, unexcelled security from bondage.

‘‘Puna caparaṃ, gahapati, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho catutthaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Furthermore, householder, with the abandoning of pleasure and pain… a monk enters and dwells in the fourth jhāna. He reflects thus: ‘This fourth jhāna is also conditioned and volitionally produced…’ …and he attains the unattained, unexcelled security from bondage.

‘‘Puna caparaṃ, gahapati, 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 abyābajjhena pharitvā viharati. So iti paṭisañcikkhati – ‘ayampi kho mettācetovimutti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Furthermore, householder, a monk dwells pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus above, below, and across, everywhere, and in every way, he dwells pervading the entire world with a mind imbued with loving-kindness—vast, exalted, immeasurable, without hostility, without ill will. He reflects thus: ‘This liberation of mind through loving-kindness is also conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ He understands this. Established therein… he attains the unattained, unexcelled security from bondage.”

‘‘Puna caparaṃ, gahapati, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… 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 abyābajjhena pharitvā viharati. So iti paṭisañcikkhati – ‘ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Furthermore, householder, a monk dwells pervading one direction with a mind accompanied by compassion... with a mind accompanied by appreciative joy... with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, and across, everywhere, and in every way, he dwells pervading the entire world with a mind accompanied by equanimity—vast, exalted, immeasurable, without hostility, without ill will. He reflects thus: ‘This liberation of mind through equanimity is also conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ He understands this. Established therein… he attains the unattained, unexcelled security from bondage.

‘‘Puna caparaṃ, gahapati, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ [Pg.15] nirodhadhamma’nti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Furthermore, householder, a monk, by completely transcending perceptions of form, by the disappearance of perceptions of resistance, and by not attending to perceptions of diversity, thinking, ‘Space is infinite,’ enters and dwells in the sphere of infinite space. He reflects thus: ‘This attainment of the sphere of infinite space is also conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ He understands this. Established therein… he attains the unattained, unexcelled security from bondage.

‘‘Puna caparaṃ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho viññāṇañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Furthermore, householder, a monk, by completely transcending the sphere of infinite space, thinking, ‘Consciousness is infinite,’ enters and dwells in the sphere of infinite consciousness. He reflects thus: ‘This attainment of the sphere of infinite consciousness is also conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ He understands this. Established therein… he attains the unattained, unexcelled security from bondage.

‘‘Puna caparaṃ, gahapati, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’nti pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī’’ti.

Furthermore, householder, a bhikkhu, by completely transcending the sphere of infinite consciousness, thinking, ‘There is nothing,’ enters and dwells in the sphere of nothingness. He reflects thus: ‘This attainment of the sphere of nothingness is also fabricated and volitionally produced. But whatever is fabricated and volitionally produced is impermanent, of a nature to cease.’ Thus he knows. Established therein, he attains the destruction of the taints. If he does not attain the destruction of the taints, then through that very attachment to the Dhamma, through that delight in the Dhamma, with the destruction of the five lower fetters, he becomes one of spontaneous rebirth, attaining final Nibbāna there, not being of a nature to return from that world. This, householder, is also one Dhamma declared by that Blessed One—the Knower, the Seer, the Arahant, the Perfectly Enlightened One—wherein for a bhikkhu dwelling diligent, ardent, and resolute, the mind that is not yet liberated becomes liberated, the taints that are not yet destroyed come to destruction, and he attains the unexcelled security from bondage not yet attained.

21. Evaṃ vutte, dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca – ‘‘seyyathāpi, bhante ānanda, puriso ekaṃva nidhimukhaṃ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya; evameva kho ahaṃ, bhante, ekaṃ amatadvāraṃ gavesanto sakideva ekādasa amatadvārāni alatthaṃ bhāvanāya. Seyyathāpi, bhante, purisassa agāraṃ ekādasadvāraṃ, so tasmiṃ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṃ sotthiṃ kātuṃ; evameva kho ahaṃ, bhante, imesaṃ ekādasannaṃ amatadvārānaṃ ekamekenapi amatadvārena sakkuṇissāmi attānaṃ sotthiṃ kātuṃ. Imehi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṃ pariyesissanti, kimaṅgaṃ panāhaṃ āyasmato ānandassa pūjaṃ na karissāmī’’ti[Pg.16]! Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputtakañca vesālikañca bhikkhusaṅghaṃ sannipātetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, ekamekañca bhikkhuṃ paccekaṃ dussayugena acchādesi, āyasmantañca ānandaṃ ticīvarena acchādesi, āyasmato ca ānandassa pañcasatavihāraṃ kārāpesīti.

21. When this was said, the householder Dasama of Aṭṭhakanāgara said this to the Venerable Ānanda: ‘Venerable Ānanda, it is as if a man, while seeking a single opening to a treasure, were to find eleven openings to treasures at once. In the very same way, venerable sir, while seeking a single door to the Deathless, I have at once found eleven doors to the Deathless for cultivation. Venerable Ānanda, it is as if there were a man’s house with eleven doors. If that house were on fire, he would be able to make himself safe through any one of those doors. In the very same way, venerable sir, I will be able to make myself safe through any one of these eleven doors to the Deathless. Venerable Ānanda, these followers of other paths seek a teacher’s fee for their teacher. Why then should I not make an offering to the Venerable Ānanda?’ Then the householder Dasama of Aṭṭhakanāgara, having assembled the Saṅgha of bhikkhus from Pāṭaliputta and Vesālī, with his own hands satisfied and served them with excellent hard and soft foods. He clothed each bhikkhu individually with a pair of cloths, and he clothed the Venerable Ānanda with the three robes. And for the Venerable Ānanda, he had a monastery worth five hundred built.

Aṭṭhakanāgarasuttaṃ niṭṭhitaṃ dutiyaṃ.

The Second Discourse at Aṭṭhakanāgara is concluded.

3. Sekhasuttaṃ

3. The Discourse on the Trainee

22. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ – ‘‘idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu. Bhagavatā paṭhamaṃ paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti. Tadassa kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ santhāgāraṃ santharitvā āsanāni paññapetvā udakamaṇikaṃ upaṭṭhapetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ – ‘‘sabbasanthariṃ santhataṃ, bhante, santhāgāraṃ, āsanāni paññattāni, udakamaṇiko upaṭṭhāpito, telappadīpo āropito. Yassadāni, bhante[Pg.17], bhagavā kālaṃ maññatī’’ti. Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi, bhagavantaṃyeva purakkhatvā. Kāpilavatthavāpi kho sakyā pāde pakkhāletvā santhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu, bhagavantaṃyeva purakkhatvā. Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā āyasmantaṃ ānandaṃ āmantesi – ‘‘paṭibhātu taṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekho pāṭipado. Piṭṭhi me āgilāyati; tamahaṃ āyamissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā.

22. Thus have I heard. At one time the Blessed One was dwelling among the Sakyans in Kapilavatthu, in the Nigrodha Park. Now at that time the Sakyans of Kapilavatthu had recently built a new assembly hall, not yet used by any ascetic or brahmin or any human being at all. Then the Sakyans of Kapilavatthu approached the Blessed One, paid homage to him, and sat down to one side. Sitting to one side, they said to the Blessed One: “Venerable sir, here the Sakyans of Kapilavatthu have recently built a new assembly hall, not yet used by any ascetic or brahmin or any human being at all. Venerable sir, may the Blessed One be the first to make use of it. After the Blessed One has first made use of it, the Sakyans of Kapilavatthu will make use of it afterward. This would be for the long-term welfare and happiness of the Sakyans of Kapilavatthu.” The Blessed One consented by way of silence. Then the Sakyans of Kapilavatthu, understanding the Blessed One’s consent, rose from their seats, paid homage to the Blessed One, circumambulated him, and went to the new assembly hall. On arrival, they spread coverings all over the assembly hall, set out seats, set out a water vessel, and lit an oil lamp. Then they approached the Blessed One, paid homage to him, and stood to one side. Standing to one side, they said to the Blessed One: “Venerable sir, the assembly hall is fully spread with coverings, the seats are set out, the water vessel is set out, and the oil lamp is lit. Now, venerable sir, it is time for the Blessed One to do as he sees fit.” Then the Blessed One, having dressed and taken his bowl and robe, went to the assembly hall together with the Saṅgha of bhikkhus. On arrival, he washed his feet, entered the assembly hall, and sat down facing east, leaning against the central pillar. The Saṅgha of bhikkhus also washed their feet, entered the assembly hall, and sat down facing east, leaning against the western wall, with the Blessed One before them. The Sakyans of Kapilavatthu also washed their feet, entered the assembly hall, and sat down facing west, leaning against the eastern wall, with the Blessed One before them. Then the Blessed One, having instructed, roused, inspired, and gladdened the Sakyans of Kapilavatthu for much of the night with a talk on the Dhamma, addressed the Venerable Ānanda: “Ānanda, please set forth the practice of a trainee for the Sakyans of Kapilavatthu. My back is aching; I will stretch it.” “Yes, venerable sir,” the Venerable Ānanda replied to the Blessed One. Then the Blessed One, having arranged his outer robe folded in four, lay down on his right side in the lion’s posture, with one foot overlapping the other, mindful and fully aware, having established in his mind the perception of rising.

23. Atha kho āyasmā ānando mahānāmaṃ sakkaṃ āmantesi – ‘‘idha, mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti, sattahi saddhammehi samannāgato hoti, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

23. Then the Venerable Ānanda addressed Mahānāma the Sakyan: “Here, Mahānāma, a noble disciple is accomplished in virtue, guards the doors of the sense faculties, is moderate in eating, is devoted to wakefulness, is endowed with the seven good qualities, and obtains at will, without trouble, and without difficulty, the four jhānas that pertain to the higher mind and are pleasant abidings in this very life.

24. ‘‘Kathañca, mahānāma, ariyasāvako sīlasampanno hoti? Idha, mahānāma, ariyasāvako sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, mahānāma, ariyasāvako sīlasampanno hoti.

24. “And how, Mahānāma, is a noble disciple accomplished in virtue? Here, Mahānāma, a noble disciple is virtuous; he dwells restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults; he undertakes the training rules and trains in them. In this way, Mahānāma, a noble disciple is accomplished in virtue.

‘‘Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti? Idha, mahānāma, ariyasāvako cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā [Pg.18] pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Evaṃ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti.

“And how, Mahānāma, is a noble disciple one who guards the doors of the sense faculties? Here, Mahānāma, having seen a form with the eye, a noble disciple does not grasp the sign or the details. Inasmuch as evil, unwholesome states of covetousness and displeasure might assail him if he were to dwell with his eye faculty unrestrained, he practices for its restraint, he guards the eye faculty, he achieves restraint over the eye faculty. Having heard a sound with the ear… Having smelled an odor with the nose… Having tasted a flavor with the tongue… Having felt a tactile object with the body… Having cognized a mental object with the mind, he does not grasp the sign or the details. Inasmuch as evil, unwholesome states of covetousness and displeasure might assail him if he were to dwell with his mind faculty unrestrained, he practices for its restraint, he guards the mind faculty, he achieves restraint over the mind faculty. In this way, Mahānāma, a noble disciple is one who guards the doors of the sense faculties.

‘‘Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti? Idha, mahānāma, ariyasāvako paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, mahānāma, ariyasāvako bhojane mattaññū hoti.

“And how, Mahānāma, is a noble disciple moderate in eating? Here, Mahānāma, a noble disciple, reflecting wisely, consumes food: ‘Not for amusement, not for intoxication, not for adornment, not for beautification, but only for the maintenance and continuance of this body, for the cessation of the affliction of hunger, and for the support of the holy life. Thus, I will ward off the old feeling and not allow a new feeling to arise. And there will be for me continuance, blamelessness, and a comfortable abiding.’ In this way, Mahānāma, a noble disciple is moderate in eating.

‘‘Kathañca, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti? Idha, mahānāma, ariyasāvako divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti.

“And how, Mahānāma, is a noble disciple devoted to wakefulness? Here, Mahānāma, a noble disciple, during the day, purifies his mind from obstructive qualities by walking and sitting. During the first watch of the night, he purifies his mind from obstructive qualities by walking and sitting. During the middle watch of the night, he lies down in the lion’s posture on his right side, placing one foot on the other, mindful and fully aware, having established in his mind the perception of rising. During the last watch of the night, having arisen, he purifies his mind from obstructive qualities by walking and sitting. In this way, Mahānāma, a noble disciple is devoted to wakefulness.

25. ‘‘Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti? Idha, mahānāma, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ottappī hoti, ottappati kāyaduccaritena [Pg.19] vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Paññavā hoti, udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Evaṃ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti.

25. “And how, Mahānāma, is a noble disciple endowed with the seven qualities of a good person? Here, Mahānāma, a noble disciple has faith; he has faith in the enlightenment of the Tathāgata: ‘Thus is the Blessed One: He is the Arahant, the Perfectly Enlightened One, the one endowed with knowledge and conduct, the Well-Gone One, the Knower of the world, the supreme trainer of persons to be tamed, the Teacher of gods and humans, the Enlightened One, the Blessed One.’ He has moral shame; he is ashamed of bodily, verbal, and mental misconduct; he is ashamed of the attainment of evil, unwholesome qualities. He has moral dread; he dreads bodily, verbal, and mental misconduct; he dreads the attainment of evil, unwholesome qualities. He is learned, a retainer of what is heard, an accumulator of what is heard. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure holy life—such teachings are much heard by him, retained, recited verbally, mentally examined, and well penetrated by view. He dwells with aroused energy for the abandoning of unwholesome qualities and for the undertaking of wholesome qualities; he is strong, of steadfast endeavor, not shirking the burden in regard to wholesome qualities. He is mindful, endowed with supreme mindfulness and alertness, one who remembers and recollects what was done and said long ago. He is wise, endowed with the wisdom concerning arising and passing away, which is noble, penetrative, and leads rightly to the complete destruction of suffering. In this way, Mahānāma, a noble disciple is endowed with the seven qualities of a good person.

26. ‘‘Kathañca, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Idha, mahānāma, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā…pe… catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

26. “And how, Mahānāma, is a noble disciple an obtainer at will, without difficulty, and without trouble of the four jhānas, which pertain to the higher mind and are pleasant abidings in this very life? Here, Mahānāma, a noble disciple, secluded from sensual pleasures, secluded from unwholesome qualities, enters and abides in the first jhāna, which is accompanied by thought and examination, with rapture and pleasure born of seclusion. With the stilling of thought and examination, he enters and abides in the second jhāna… With the fading away of rapture… he enters and abides in the third jhāna… With the abandoning of pleasure and pain, and with the previous disappearance of joy and sorrow… he enters and abides in the fourth jhāna. In this way, Mahānāma, a noble disciple is an obtainer at will, without difficulty, and without trouble of the four jhānas, which pertain to the higher mind and are pleasant abidings in this very life.

27. ‘‘Yato kho, mahānāma, ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya [Pg.20] samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. Seyyathāpi, mahānāma, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni, kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – ‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyu’nti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Evameva kho, mahānāma, yato ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.

27. Mahānāma, when a noble disciple is thus endowed with virtue, thus has guarded doors in the sense faculties, thus knows moderation in eating, thus is devoted to wakefulness, thus is possessed of the seven qualities of a good person, and thus is an obtainer at will, without difficulty, without trouble, of the four jhānas that are of the higher mind and are pleasant dwellings in this very life, this noble disciple, Mahānāma, is called a trainee on the path, endowed with the state of unspoilability, capable of breaking through, capable of enlightenment, capable of attaining the unsurpassed security from the yokes. Just as, Mahānāma, a hen might have eight, ten, or twelve eggs, and those eggs are properly sat upon, properly warmed, and properly brooded over by the hen. Even if the wish should not arise in that hen, ‘Oh, may these chicks of mine, having pierced the eggshell with the tips of their claws or with their beaks, break out safely!’, still, those chicks are capable of piercing the eggshell with the tips of their claws or with their beaks and breaking out safely. In the same way, Mahānāma, when a noble disciple is thus endowed with virtue, thus has guarded doors in the sense faculties, thus knows moderation in eating, thus is devoted to wakefulness, thus is possessed of the seven qualities of a good person, and thus is an obtainer at will, without difficulty, without trouble, of the four jhānas that are of the higher mind and are pleasant dwellings in this very life, this noble disciple, Mahānāma, is called a trainee on the path, endowed with the state of unspoilability, capable of breaking through, capable of enlightenment, capable of attaining the unsurpassed security from the yokes.

28. ‘‘Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, ayamassa paṭhamābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

28. Mahānāma, that noble disciple, relying on this very unsurpassed purity of mindfulness through equanimity, recollects his manifold past abodes, that is: one birth, two births... and so on... thus he recollects his manifold past abodes with their aspects and details. This is his first breaking through, like that of a chick from the eggshell.

‘‘Sa kho so, mahānāma, ariyasāvako imaṃye anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti, ayamassa dutiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

Mahānāma, that noble disciple, relying on this very unsurpassed purity of mindfulness through equanimity, with the divine eye, which is purified and surpasses the human, sees beings passing away and being reborn—inferior and superior, of good appearance and bad appearance, in good destinations and bad destinations... and so on... he knows beings in detail as they fare according to their kamma. This is his second breaking through, like that of a chick from the eggshell.

‘‘Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, ayamassa tatiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

Mahānāma, that noble disciple, relying on this very unsurpassed purity of mindfulness through equanimity, through the destruction of the taints, having realized for himself with higher knowledge in this very life, attains and dwells in the taintless liberation of mind, liberation by wisdom. This is his third breaking through, like that of a chick from the eggshell.

29. ‘‘Yampi [Pg.21], mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako bhojane mattaññū hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, idampissa hoti caraṇasmiṃ.

29. Mahānāma, that the noble disciple is endowed with virtue—this, for him, is 'conduct'. That the noble disciple has guarded doors in the sense faculties—this, for him, is 'conduct'. That the noble disciple knows moderation in eating—this, for him, is 'conduct'. That the noble disciple is devoted to wakefulness—this, for him, is 'conduct'. That the noble disciple is possessed of the seven qualities of a good person—this, for him, is 'conduct'. That the noble disciple is an obtainer at will, without difficulty, without trouble, of the four jhānas that are of the higher mind and are pleasant dwellings in this very life—this, for him, is 'conduct'.

‘‘Yañca kho, mahānāma, ariyasāvako anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampissa hoti vijjāya; yampi, mahānāma, ariyasāvako dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti, idampissa hoti vijjāya. Yampi, mahānāma, ariyasāvako āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampissa hoti vijjāya.

Mahānāma, that the noble disciple recollects his manifold past abodes, that is: one birth, two births... and so on... thus he recollects his manifold past abodes with their aspects and details—this, for him, is 'knowledge'. Mahānāma, that the noble disciple, with the divine eye, which is purified and surpasses the human, sees beings passing away and being reborn—inferior and superior, of good appearance and bad appearance, in good destinations and bad destinations... and so on... he knows beings in detail as they fare according to their kamma—this, for him, is 'knowledge'. Mahānāma, that the noble disciple, through the destruction of the taints, having realized for himself with higher knowledge in this very life, attains and dwells in the taintless liberation of mind, liberation by wisdom—this, for him, is 'knowledge'.

‘‘Ayaṃ vuccati, mahānāma, ariyasāvako vijjāsampanno itipi caraṇasampanno itipi vijjācaraṇasampanno itipi.

This noble disciple, Mahānāma, is called 'one endowed with knowledge', also 'one endowed with conduct', and also 'one endowed with knowledge and conduct'.

30. ‘‘Brahmunāpesā, mahānāma, sanaṅkumārena gāthā bhāsitā –

30. Moreover, Mahānāma, this verse was spoken by the Brahmā Sanaṅkumāra:

‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.

‘The Khattiya is best among the populace who rely on lineage; but one endowed with knowledge and conduct is best among devas and humans.’

‘‘Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṃhitā no anatthasaṃhitā, anumatā bhagavatā’’ti.

Now, Mahānāma, that verse by the Brahmā Sanaṅkumāra was well-sung, not ill-sung; well-spoken, not ill-spoken; connected with benefit, not unconnected with benefit; and it was approved by the Blessed One.

Atha [Pg.22] kho bhagavā uṭṭhahitvā āyasmantaṃ ānandaṃ āmantesi – ‘‘sādhu sādhu, ānanda, sādhu kho tvaṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekhaṃ pāṭipadaṃ abhāsī’’ti.

Then the Blessed One rose from his seat and addressed the Venerable Ānanda: “Good, good, Ānanda! It is good, Ānanda, that you have spoken on the trainee's path for the Sakyans of Kapilavatthu.”

Idamavocāyasmā ānando. Samanuñño satthā ahosi. Attamanā kāpilavatthavā sakyā āyasmato ānandassa bhāsitaṃ abhinandunti.

The Venerable Ānanda said this. The Teacher approved. The Sakyans of Kapilavatthu, delighted, greatly rejoiced in what was spoken by the Venerable Ānanda.

Sekhasuttaṃ niṭṭhitaṃ tatiyaṃ.

The Sekha Sutta, the third, is concluded.

4. Potaliyasuttaṃ

4. The Potaliya Sutta

31. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Potaliyopi kho gahapati sampannanivāsanapāvuraṇo chattupāhanāhi jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā taṃ vanasaṇḍaṃ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho potaliyaṃ gahapatiṃ bhagavā etadavoca – ‘‘saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā’’ti. Evaṃ vutte, potaliyo gahapati ‘‘gahapativādena maṃ samaṇo gotamo samudācaratī’’ti kupito anattamano tuṇhī ahosi. Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā potaliyaṃ gahapatiṃ etadavoca – ‘‘saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā’’ti. ‘‘Evaṃ vutte, potaliyo gahapati gahapativādena maṃ samaṇo gotamo samudācaratī’’ti kupito anattamano bhagavantaṃ etadavoca – ‘‘tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yaṃ maṃ tvaṃ gahapativādena samudācarasī’’ti. ‘‘Te hi te, gahapati, ākārā, te liṅgā[Pg.23], te nimittā yathā taṃ gahapatissā’’ti. ‘‘Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā’’ti. ‘‘Yathā kathaṃ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā’’ti? ‘‘Idha me, bho gotama, yaṃ ahosi dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā sabbaṃ taṃ puttānaṃ dāyajjaṃ niyyātaṃ, tatthāhaṃ anovādī anupavādī ghāsacchādanaparamo viharāmi. Evaṃ kho me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā’’ti. ‘‘Aññathā kho tvaṃ, gahapati, vohārasamucchedaṃ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī’’ti. ‘‘Yathā kathaṃ pana, bhante, ariyassa vinaye vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye vohārasamucchedo hotī’’ti. ‘‘Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho potaliyo gahapati bhagavato paccassosi.

31. Thus have I heard: At one time the Blessed One was dwelling among the Aṅguttarāpas, in their market town named Āpaṇa. Then the Blessed One, having dressed in the morning, took his bowl and outer robe and entered Āpaṇa for alms. Having walked for alms in Āpaṇa, after the meal, on returning from the alms round, he approached a certain grove for the day's abiding. Having entered that grove, he sat down at the foot of a certain tree for the day's abiding. Potaliya the householder, fully clad in lower and upper garments, with umbrella and sandals, was walking for exercise when he approached that grove. Having approached and entered the grove, he went to where the Blessed One was. Having approached, he exchanged courteous greetings and amiable talk with the Blessed One, and then stood to one side. To Potaliya the householder standing to one side, the Blessed One said this: “There are seats, householder; if you wish, sit down.” When this was said, Potaliya the householder, thinking, “The ascetic Gotama addresses me with the term ‘householder,’” became angry and displeased, and remained silent. A second time... and a third time the Blessed One said to Potaliya the householder: “There are seats, householder; if you wish, sit down.” When this was said, Potaliya the householder, angry and displeased that the ascetic Gotama was addressing him with the term ‘householder,’ said to the Blessed One: “It is not proper, Master Gotama, it is not suitable, that you address me with the term ‘householder.’” “But, householder, you have the characteristics, the signs, and the marks of a householder.” “But, Master Gotama, all my worldly activities have been rejected, all my dealings have been cut off.” “In what way, householder, have all your worldly activities been rejected and all your dealings cut off?” “Here, Master Gotama, whatever wealth, grain, silver, or gold I had, all that I have handed over to my sons as their inheritance. In that matter, I am not one who advises or reproaches; I live concerned only with my food and clothing. That is how, Master Gotama, all my worldly activities have been rejected and all my dealings have been cut off.” “Householder, you speak of the cutting off of dealings in one way, but in the Noble One's Discipline, the cutting off of dealings is otherwise.” “In what way, venerable sir, is there the cutting off of dealings in the Noble One's Discipline? It would be good, venerable sir, if the Blessed One would teach me the Dhamma in such a way that there is the cutting off of dealings in the Noble One's Discipline.” “Then, householder, listen and attend carefully; I will speak.” “Yes, venerable sir,” Potaliya the householder replied to the Blessed One.

32. Bhagavā etadavoca – ‘‘aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṃvattanti. Katame aṭṭha? Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo; dinnādānaṃ nissāya adinnādānaṃ pahātabbaṃ; saccavācaṃ nissāya musāvādo pahātabbo; apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā; agiddhilobhaṃ nissāya giddhilobho pahātabbo; anindārosaṃ nissāya nindāroso pahātabbo; akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo; anatimānaṃ nissāya atimāno pahātabbo. Ime kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattantī’’ti. ‘‘Ye me, bhante, bhagavatā aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena vibhajatu anukampaṃ upādāyā’’ti. ‘‘Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca –

32. The Blessed One said this: “Householder, these eight principles in the Noble One's Discipline lead to the cutting off of dealings. What are the eight? Relying on not taking life, the taking of life is to be abandoned; relying on taking what is given, taking what is not given is to be abandoned; relying on true speech, false speech is to be abandoned; relying on non-divisive speech, divisive speech is to be abandoned; relying on non-covetousness, covetousness is to be abandoned; relying on non-censure and non-malice, censure and malice are to be abandoned; relying on non-anger and non-vexation, anger and vexation are to be abandoned; relying on non-arrogance, arrogance is to be abandoned. These, householder, are the eight principles, stated in brief but not analyzed in detail, that in the Noble One's Discipline lead to the cutting off of dealings.” “Venerable sir, these eight principles that the Blessed One has stated in brief but not analyzed in detail, which in the Noble One's Discipline lead to the cutting off of dealings—it would be good, venerable sir, if the Blessed One, out of compassion, would analyze these eight principles for me in detail.” “Then, householder, listen and attend carefully; I will speak.” “Yes, venerable sir,” Potaliya the householder replied to the Blessed One. The Blessed One said this:

33. ‘‘‘Apāṇātipātaṃ [Pg.24] nissāya pāṇātipāto pahātabbo’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu pāṇātipātī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pāṇātipātī assaṃ, attāpi maṃ upavadeyya pāṇātipātapaccayā, anuviccāpi maṃ viññū garaheyyuṃ pāṇātipātapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pāṇātipāto. Ye ca pāṇātipātapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

33. “‘By relying on non-killing, killing is to be abandoned’—this was said. With reference to what was this said? Here, householder, a noble disciple reflects thus: ‘On account of which fetters would I kill living beings? I am practicing for the abandoning and utter destruction of those fetters. If I were to kill living beings, I myself would reproach myself on account of killing living beings; and the wise, having investigated, would censure me on account of killing living beings; and with the breaking up of the body, after death, a woeful destination would be expected on account of killing living beings. This killing of living beings is itself a fetter, this is a hindrance. And the taints, distresses, and fevers that would arise on account of killing living beings do not exist for one who abstains from killing living beings.’ ‘By relying on non-killing, killing is to be abandoned’—that was said with reference to this.”

34. ‘‘‘Dinnādānaṃ nissāya adinnādānaṃ pahātabba’nti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu adinnādāyī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana adinnādāyī assaṃ, attāpi maṃ upavadeyya adinnādānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ adinnādānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ adinnādānaṃ. Ye ca adinnādānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Dinnādānaṃ nissāya adinnādānaṃ pahātabba’nti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

34. “‘By relying on taking what is given, taking what is not given is to be abandoned’—this was said. With reference to what was this said? Here, householder, a noble disciple reflects thus: ‘On account of which fetters would I take what is not given? I am practicing for the abandoning and utter destruction of those fetters. If I were to take what is not given, I myself would reproach myself on account of taking what is not given; and the wise, having investigated, would censure me on account of taking what is not given; and with the breaking up of the body, after death, a woeful destination would be expected on account of taking what is not given. This taking what is not given is itself a fetter, this is a hindrance. And the taints, distresses, and fevers that would arise on account of taking what is not given do not exist for one who abstains from taking what is not given.’ ‘By relying on taking what is given, taking what is not given is to be abandoned’—that was said with reference to this.”

35. ‘‘‘Saccavācaṃ nissāya musāvādo pahātabbo’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu musāvādī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana musāvādī assaṃ, attāpi maṃ upavadeyya musāvādapaccayā, anuviccāpi maṃ viññū garaheyyuṃ musāvādapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā musāvādapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ [Pg.25] musāvādo. Ye ca musāvādapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Saccavācaṃ nissāya musāvādo pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

35. “‘By relying on truthful speech, false speech is to be abandoned’—this was said. With reference to what was this said? Here, householder, a noble disciple reflects thus: ‘On account of which fetters would I speak falsely? I am practicing for the abandoning and utter destruction of those fetters. If I were to speak falsely, I myself would reproach myself on account of speaking falsely; and the wise, having investigated, would censure me on account of speaking falsely; and with the breaking up of the body, after death, a woeful destination would be expected on account of speaking falsely. This false speech is itself a fetter, this is a hindrance. And the taints, distresses, and fevers that would arise on account of false speech do not exist for one who abstains from false speech.’ ‘By relying on truthful speech, false speech is to be abandoned’—that was said with reference to this.”

36. ‘‘‘Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu pisuṇavāco assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pisuṇavāco assaṃ, attāpi maṃ upavadeyya pisuṇavācāpaccayā, anuviccāpi maṃ viññū garaheyyuṃ pisuṇavācāpaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pisuṇā vācā. Ye ca pisuṇavācāpaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

36. “‘By relying on non-divisive speech, divisive speech is to be abandoned’—this was said. With reference to what was this said? Here, householder, a noble disciple reflects thus: ‘On account of which fetters would I speak divisively? I am practicing for the abandoning and utter destruction of those fetters. If I were to speak divisively, I myself would reproach myself on account of divisive speech; and the wise, having investigated, would censure me on account of divisive speech; and with the breaking up of the body, after death, a woeful destination would be expected on account of divisive speech. This divisive speech is itself a fetter, this is a hindrance. And the taints, distresses, and fevers that would arise on account of divisive speech do not exist for one who abstains from divisive speech.’ ‘By relying on non-divisive speech, divisive speech is to be abandoned’—that was said with reference to this.”

37. ‘‘‘Agiddhilobhaṃ nissāya giddhilobho pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu giddhilobhī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana giddhilobhī assaṃ, attāpi maṃ upavadeyya giddhilobhapaccayā, anuviccāpi maṃ viññū garaheyyuṃ giddhilobhapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ giddhilobho. Ye ca giddhilobhapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Agiddhilobhaṃ nissāya giddhilobho pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

37. “‘By relying on non-covetousness, covetousness is to be abandoned’—this was said. With reference to what was this said? Here, householder, a noble disciple reflects thus: ‘On account of which fetters would I be covetous? I am practicing for the abandoning and utter destruction of those fetters. If I were to be covetous, I myself would reproach myself on account of covetousness; and the wise, having investigated, would censure me on account of covetousness; and with the breaking up of the body, after death, a woeful destination would be expected on account of covetousness. This covetousness is itself a fetter, this is a hindrance. And the taints, distresses, and fevers that would arise on account of covetousness do not exist for one who abstains from covetousness.’ ‘By relying on non-covetousness, covetousness is to be abandoned’—that was said with reference to this.”

38. ‘‘‘Anindārosaṃ nissāya nindāroso pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu nindārosī assaṃ, tesāhaṃ [Pg.26] saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana nindārosī assaṃ, attāpi maṃ upavadeyya nindārosapaccayā, anuviccāpi maṃ viññū garaheyyuṃ nindārosapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā nindārosapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ nindāroso. Ye ca nindārosapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anindārosissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Anindārosaṃ nissāya nindāroso pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

38. “‘By relying on non-censure and non-domineering, censure and domineering are to be abandoned’—this was said. With reference to what was this said? Here, householder, a noble disciple reflects thus: ‘On account of which fetters I might be given to censure and domineering, I am practicing for the abandoning and utter destruction of those fetters. If I were to be given to censure and domineering, I myself would reproach myself on account of censure and domineering; and the wise, having investigated, would censure me on account of censure and domineering; and with the breakup of the body, after death, an unfortunate destination is to be expected on account of censure and domineering. Indeed, this very censure and domineering is a fetter, this is a hindrance. And whatever taints, vexations, and fevers would arise on account of censure and domineering, for one who is without censure and domineering, those taints, vexations, and fevers do not exist.’ ‘By relying on non-censure and non-domineering, censure and domineering are to be abandoned’—that which was said, was said with reference to this.”

39. ‘‘‘Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu kodhūpāyāsī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana kodhūpāyāsī assaṃ, attāpi maṃ upavadeyya kodhūpāyāsapaccayā, anuviccāpi maṃ viññū garaheyyuṃ kodhūpāyāsapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ kodhūpāyāso. Ye ca kodhūpāyāsapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

39. “‘By relying on non-anger and non-animosity, anger and animosity are to be abandoned’—this was said. With reference to what was this said? Here, householder, a noble disciple reflects thus: ‘On account of which fetters I might be angry and bear animosity, I am practicing for the abandoning and utter destruction of those fetters. If I were to be angry and bear animosity, I myself would reproach myself on account of anger and animosity; and the wise, having investigated, would censure me on account of anger and animosity; and with the breakup of the body, after death, an unfortunate destination is to be expected on account of anger and animosity. Indeed, this very anger and animosity is a fetter, this is a hindrance. And whatever taints, vexations, and fevers would arise on account of anger and animosity, for one who is without anger and animosity, those taints, vexations, and fevers do not exist.’ ‘By relying on non-anger and non-animosity, anger and animosity are to be abandoned’—that which was said, was said with reference to this.”

40. ‘‘‘Anatimānaṃ nissāya atimāno pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu atimānī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana atimānī assaṃ, attāpi maṃ upavadeyya atimānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ atimānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā atimānapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ atimāno. Ye ca atimānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anatimānissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Anatimānaṃ nissāya atimāno pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

40. “‘By relying on non-arrogance, arrogance is to be abandoned’—this was said. With reference to what was this said? Here, householder, a noble disciple reflects thus: ‘On account of which fetters I might be arrogant, I am practicing for the abandoning and utter destruction of those fetters. If I were to be arrogant, I myself would reproach myself on account of arrogance; and the wise, having investigated, would censure me on account of arrogance; and with the breakup of the body, after death, an unfortunate destination is to be expected on account of arrogance. Indeed, this very arrogance is a fetter, this is a hindrance. And whatever taints, vexations, and fevers would arise on account of arrogance, for one who is not arrogant, those taints, vexations, and fevers do not exist.’ ‘By relying on non-arrogance, arrogance is to be abandoned’—that which was said, was said with reference to this.”

41. ‘‘Ime [Pg.27] kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṃvattanti; na tveva tāva ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī’’ti.

41. “These, householder, are the eight qualities stated in brief and analyzed in detail, which conduce to the utter cutting off of conventions in the Noble One’s Discipline. Yet, in the Noble One’s Discipline, the cutting off of all conventions, completely and in every way, has not yet come to be.”

‘‘Yathā kathaṃ pana, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī’’ti. ‘‘Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca –

“But how, venerable sir, in the Noble One’s Discipline, does the utter cutting off of all conventions, completely and in every way, come to be? It would be good, venerable sir, if the Blessed One would teach me the Dhamma in such a way that in the Noble One’s Discipline the utter cutting off of all conventions, completely and in every way, comes to be.” “In that case, householder, listen and apply your mind well; I will speak.” “Yes, venerable sir,” the householder Potaliya replied to the Blessed One. The Blessed One said this:

Kāmādīnavakathā

Discourse on the Dangers of Sensual Pleasures

42. ‘‘Seyyathāpi, gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṃ paccupaṭṭhito assa. Tamenaṃ dakkho goghātako vā goghātakantevāsī vā aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ upasumbheyya. Taṃ kiṃ maññasi, gahapati, api nu kho so kukkuro amuṃ aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ palehanto jighacchādubbalyaṃ paṭivineyyā’’ti?

42. “Suppose, householder, a dog overcome by hunger and debility were to approach a slaughterhouse. Then a skilled butcher or a butcher's apprentice were to toss to it a skeleton-bone scraped clean, fleshless, and smeared with blood. What do you think, householder? Would that dog, by licking that skeleton-bone scraped clean, fleshless, and smeared with blood, allay its hunger and debility?”

‘‘No hetaṃ, bhante’’.

“No, venerable sir.”

‘‘Taṃ kissa hetu’’?

“For what reason?”

‘‘Aduñhi, bhante, aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ. Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assāti. Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā, yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

“Because, venerable sir, that skeleton-bone is scraped clean, fleshless, and smeared with blood. That dog will only get weariness and vexation from it.” “Even so, householder, a noble disciple reflects thus: ‘Sensual pleasures have been compared by the Blessed One to a skeleton-bone—of much suffering, of much tribulation, and there is greater danger in them.’ Seeing this as it truly is with right wisdom, he avoids that equanimity which is diverse and based on diversity, and develops that very equanimity which is unified and based on unity, where all grasping for the baits of the world ceases without remainder.

43. ‘‘Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṃsapesiṃ ādāya uḍḍīyeyya. Tamenaṃ gijjhāpi kaṅkāpi kulalāpi anupatitvā [Pg.28] anupatitvā vitaccheyyuṃ vissajjeyyuṃ. Taṃ kiṃ maññasi, gahapati, sace so gijjho vā kaṅko vā kulalo vā taṃ maṃsapesiṃ na khippameva paṭinissajjeyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkha’’nti?

43. “Suppose, householder, a vulture, a heron, or a hawk were to carry off a piece of meat and fly away. Then other vultures, herons, and hawks would follow it, pursuing, tearing at it and trying to make it let go. What do you think, householder? If that vulture, heron, or hawk does not quickly relinquish that piece of meat, would it not, on account of that, meet with death or suffering like unto death?”

‘‘Evaṃ, bhante’’.

“So it is, venerable sir.”

‘‘Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘maṃsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

“Even so, householder, a noble disciple reflects thus: ‘Sensual pleasures have been compared by the Blessed One to a piece of meat—of much suffering, of much tribulation, and there is greater danger in them.’ Seeing this as it truly is with right wisdom, he avoids that equanimity which is diverse and based on diversity, and develops that equanimity which is unified and based on unity, where all grasping for the baits of the world ceases without remainder.

44. ‘‘Seyyathāpi, gahapati, puriso ādittaṃ tiṇukkaṃ ādāya paṭivātaṃ gaccheyya. Taṃ kiṃ maññasi, gahapati, sace so puriso taṃ ādittaṃ tiṇukkaṃ na khippameva paṭinissajjeyya tassa sā ādittā tiṇukkā hatthaṃ vā daheyya bāhuṃ vā daheyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ daheyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkha’’nti?

44. “Suppose, householder, a man were to take a blazing grass-torch and go against the wind. What do you think, householder? If that man does not quickly relinquish that blazing grass-torch, would that blazing grass-torch not burn his hand or his arm or some other of his major or minor limbs? And would he not, on account of that, meet with death or suffering like unto death?”

‘‘Evaṃ, bhante’’.

“So it is, venerable sir.”

‘‘Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā…pe… tamevūpekkhaṃ bhāveti.

“Even so, householder, a noble disciple reflects thus: ‘Sensual pleasures have been compared by the Blessed One to a grass-torch—of much suffering, of much tribulation, and there is greater danger in them.’ Seeing this as it truly is with right wisdom… he develops that very equanimity.

45. ‘‘Seyyathāpi, gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikkūlo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ. Taṃ kiṃ maññasi, gahapati, api nu so puriso iticiticeva kāyaṃ sannāmeyyā’’ti?

45. “Suppose, householder, there were a pit of coals, deeper than a man’s height, full of embers, flameless and smokeless. Then a man would come along—desiring to live, not desiring to die, desiring happiness, and averse to suffering. Then two strong men, seizing him by his arms, would drag him toward the pit of coals. What do you think, householder? Would that man not struggle with his body this way and that?”

‘‘Evaṃ, bhante’’.

“So it is, venerable sir.”

‘‘Taṃ kissa hetu’’?

“For what reason?”

‘‘Viditañhi, bhante, tassa purisassa imañcāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkha’’nti. ‘‘Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā…pe… tamevūpekkhaṃ bhāveti.

“Because, venerable sir, that man knows: ‘I will fall into this pit of coals, and on account of that, I will meet with death or suffering like unto death.’” “Even so, householder, a noble disciple reflects thus: ‘Sensual pleasures have been compared by the Blessed One to a pit of coals—of much suffering, of much tribulation, and there is greater danger in them.’ Seeing this as it truly is with right wisdom… he develops that very equanimity.

46. ‘‘Seyyathāpi[Pg.29], gahapati, puriso supinakaṃ passeyya ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇirāmaṇeyyakaṃ. So paṭibuddho na kiñci paṭipasseyya. Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti…pe… tamevūpekkhaṃ bhāveti.

46. “Suppose, householder, a man were to see in a dream a delightful park, a delightful forest, a delightful land, and a delightful pond. When he awoke, he would see nothing of it. Even so, householder, a noble disciple reflects thus: ‘Sensual pleasures have been compared by the Blessed One to a dream—of much suffering, of much tribulation, and there is greater danger in them.’… he develops that very equanimity.

47. ‘‘Seyyathāpi, gahapati, puriso yācitakaṃ bhogaṃ yācitvā yānaṃ vā poriseyyaṃ pavaramaṇikuṇḍalaṃ. So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṃ paṭipajjeyya. Tamenaṃ jano disvā evaṃ vadeyya – ‘bhogī vata, bho, puriso, evaṃ kira bhogino bhogāni bhuñjantī’ti. Tamenaṃ sāmikā yattha yattheva passeyyuṃ tattha tattheva sāni hareyyuṃ. Taṃ kiṃ maññasi, gahapati, alaṃ nu kho tassa purisassa aññathattāyā’’ti?

47. “Suppose, householder, a man, having borrowed possessions—a fine carriage and excellent jeweled earrings—were to go into the marketplace, preceded and surrounded by those borrowed possessions. People seeing him would say: ‘Sirs, this man is truly wealthy! This is how the wealthy enjoy their wealth.’ But the owners, wherever they might see him, would take back their property. What do you think, householder? Is that not enough to cause a change in that man’s state?”

‘‘Evaṃ, bhante’’.

“So it is, venerable sir.”

‘‘Taṃ kissa hetu’’?

“For what reason?”

‘‘Sāmino hi, bhante, sāni harantī’’ti. ‘‘Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti…pe… tamevūpekkhaṃ bhāveti.

“Because, venerable sir, the owners are taking back their property.” “Even so, householder, a noble disciple reflects thus: ‘Sensual pleasures have been compared by the Blessed One to borrowed goods—of much suffering, of much tribulation, and there is greater danger in them.’… he develops that very equanimity.

48. ‘‘Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo. Tatrassa rukkho sampannaphalo ca upapannaphalo ca, na cassu kānici phalāni bhūmiyaṃ patitāni. Atha puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṃ caramāno. So taṃ vanasaṇḍaṃ ajjhogāhetvā taṃ rukkhaṃ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa – ‘ayaṃ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṃ patitāni. Jānāmi kho panāhaṃ rukkhaṃ ārohituṃ. Yaṃnūnāhaṃ imaṃ rukkhaṃ ārohitvā yāvadatthañca khādeyyaṃ ucchaṅgañca pūreyya’nti. So taṃ rukkhaṃ ārohitvā yāvadatthañca khādeyya ucchaṅgañca pūreyya. Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya. So taṃ vanasaṇḍaṃ ajjhogāhetvā [Pg.30] taṃ rukkhaṃ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa – ‘ayaṃ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṃ patitāni. Na kho panāhaṃ jānāmi rukkhaṃ ārohituṃ. Yaṃnūnāhaṃ imaṃ rukkhaṃ mūlato chetvā yāvadatthañca khādeyyaṃ ucchaṅgañca pūreyya’nti. So taṃ rukkhaṃ mūlatova chindeyya. Taṃ kiṃ maññasi, gahapati, amuko yo so puriso paṭhamaṃ rukkhaṃ ārūḷho sace so na khippameva oroheyya tassa so rukkho papatanto hatthaṃ vā bhañjeyya pādaṃ vā bhañjeyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhañjeyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkha’’nti?

48. “Suppose, householder, not far from a village or a town there was a dense thicket. In it there might be a tree with sweet and abundant fruit, and no fruits whatsoever might have fallen to the ground. Then a man might come along, wanting fruit, seeking fruit, wandering in search of fruit. Having entered that thicket, he might see that tree with sweet and abundant fruit. It might occur to him thus: ‘Indeed, this tree has sweet and abundant fruit, and no fruits whatsoever have fallen to the ground. Indeed, I know how to climb a tree. What if I were to climb this tree, eat as much as I wish, and fill my lap?’ He, having climbed that tree, might eat as much as he wishes and fill his lap. Then a second man might come along, wanting fruit, seeking fruit, wandering in search of fruit, taking a sharp axe. Having entered that thicket, he might see that tree with sweet and abundant fruit. It might occur to him thus: ‘Indeed, this tree has sweet and abundant fruit, and no fruits whatsoever have fallen to the ground. Indeed, I do not know how to climb a tree. What if I were to cut this tree at the root, eat as much as I wish, and fill my lap?’ He might cut that tree right at the root. What do you think, householder? If that man who first climbed the tree does not descend very quickly, as that tree is falling, might it not break his hand or his foot or some other major or minor limb, so that from that cause he might come to death or to suffering like unto death?”

‘‘Evaṃ, bhante’’.

“It is so, venerable sir.”

‘‘Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

Just so, householder, a noble disciple reflects thus: ‘Sensual pleasures have been declared by the Blessed One to be like the fruit of a tree—of much suffering, of much tribulation; the danger in them is greater.’ Having seen this as it truly is with right wisdom, and having turned away from that equanimity which is of diversity, based on diversity, he develops that equanimity which is of unity, based on unity, where all grasping for worldly allurements ceases without remainder.

49. ‘‘Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

49. Householder, that noble disciple, relying on this very unsurpassed purity of mindfulness due to equanimity, recollects his manifold past abodes, that is to say: one birth, two births... Thus he recollects his manifold past abodes with their aspects and details.

‘‘Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti.

Householder, that noble disciple, relying on this very unsurpassed purity of mindfulness due to equanimity, with the divine eye, which is purified and surpasses the human, sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate... and he understands beings as faring according to their kamma.

‘‘Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti.

Householder, that noble disciple, relying on this very unsurpassed purity of mindfulness due to equanimity, through the destruction of the taints, in this very life realizes for himself with direct knowledge the taintless liberation of mind, liberation by wisdom, and having attained it, dwells therein. To this extent, householder, in the discipline of the Noble One, there is a complete and utter cutting off of conventional designation in every way.

50. ‘‘Taṃ [Pg.31] kiṃ maññasi, gahapati, yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti, api nu tvaṃ evarūpaṃ vohārasamucchedaṃ attani samanupassasī’’ti? ‘‘Ko cāhaṃ, bhante, ko ca ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo! Ārakā ahaṃ, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedā. Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṃ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha; bhikkhū pana mayaṃ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṃ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha; idāni pana mayaṃ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṃ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma. Bhikkhū pana mayaṃ, bhante, ājānīyeva samāne ājānīyāti jānissāma ājānīyeva samāne ājānīyabhojanaṃ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma. Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṃ, samaṇesu samaṇappasādaṃ, samaṇesu samaṇagāravaṃ. Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ kho, bhante, bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

50. “What do you think, householder? In the Noble One’s Discipline, where conventional designation is completely and utterly cut off in every way and in every respect, do you see such a cutting off of conventional designation in yourself?” “Who am I, venerable sir, and what is the complete and utter cutting off of all conventional designation in the Noble One’s Discipline! I am far, venerable sir, from the complete and utter cutting off of all conventional designation in the Noble One’s Discipline. For previously, venerable sir, we regarded other sectarian wanderers, who were not thoroughbreds, as thoroughbreds; we gave food for thoroughbreds to those who were not thoroughbreds; we placed those who were not thoroughbreds in the position of thoroughbreds. But we regarded the monks, who were thoroughbreds, as not thoroughbreds; we gave food for non-thoroughbreds to those who were thoroughbreds; we placed those who were thoroughbreds in the position of non-thoroughbreds. Now, however, venerable sir, we will recognize other sectarian wanderers, who are not thoroughbreds, as not thoroughbreds; we will give food for non-thoroughbreds to those who are not thoroughbreds; we will place those who are not thoroughbreds in the position of non-thoroughbreds. And we will recognize the monks, who are thoroughbreds, as thoroughbreds; we will give food for thoroughbreds to those who are thoroughbreds; we will place those who are thoroughbreds in the position of thoroughbreds. Truly, venerable sir, the Blessed One has generated in me love for recluses, confidence in recluses, and reverence for recluses. Magnificent, venerable sir! Magnificent, venerable sir! Just as one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up an oil lamp in the darkness so that those with eyes could see forms—so too has the Dhamma been made clear in many ways by the Blessed One. I, venerable sir, go for refuge to the Blessed One, to the Dhamma, and to the Bhikkhu Saṅgha. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.”

Potaliyasuttaṃ niṭṭhitaṃ catutthaṃ.

The Potaliya Sutta, the fourth, is concluded.

5. Jīvakasuttaṃ

5. The Jīvaka Sutta

51. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane. Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi[Pg.32]. Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante – ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’nti. Ye te, bhante, evamāhaṃsu – ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’nti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti?

51. Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the mango grove of Jīvaka Komārabhacca. Then Jīvaka Komārabhacca approached the Blessed One, and after paying homage to him, sat down to one side. Seated to one side, Jīvaka Komārabhacca said to the Blessed One: “Venerable sir, I have heard this: ‘They kill living beings for the ascetic Gotama; the ascetic Gotama knowingly eats meat prepared on his account and from an intentional act.’ Venerable sir, those who say: ‘They kill living beings for the ascetic Gotama; the ascetic Gotama knowingly eats meat prepared on his account and from an intentional act’—are they reporting the Blessed One’s actual words and not misrepresenting the Blessed One with what is untrue? Do they declare in accordance with the Dhamma, so that no legitimate grounds for criticism, following from this line of reasoning, can be found?”

52. ‘‘Ye te, jīvaka, evamāhaṃsu – ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamma’nti na me te vuttavādino, abbhācikkhanti ca maṃ te asatā abhūtena. Tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ aparibhoganti vadāmi. Diṭṭhaṃ, sutaṃ, parisaṅkitaṃ – imehi kho ahaṃ, jīvaka, tīhi ṭhānehi maṃsaṃ aparibhoganti vadāmi. Tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ paribhoganti vadāmi. Adiṭṭhaṃ, asutaṃ, aparisaṅkitaṃ – imehi kho ahaṃ, jīvaka, tīhi ṭhānehi maṃsaṃ paribhoganti vadāmi.

52. “Jīvaka, those who say this: ‘They kill living beings for the ascetic Gotama; the ascetic Gotama knowingly eats meat prepared on his account and from an intentional act,’ are not reporting my actual words; they are misrepresenting me with what is false and untrue. Jīvaka, I say that meat is not to be consumed on three grounds: when it is seen, heard, or suspected. On these three grounds, Jīvaka, I say that meat is not to be consumed. Jīvaka, I say that meat is to be consumed on three grounds: when it is not seen, not heard, and not suspected. On these three grounds, Jīvaka, I say that meat is to be consumed.”

53. ‘‘Idha, jīvaka, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So 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 abyābajjhena pharitvā viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṃ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. Tassa na evaṃ hoti – ‘sādhu vata māyaṃ gahapati vā gahapatiputto vā paṇītena piṇḍapātena [Pg.33] pariviseyyāti! Aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti – evampissa na hoti. So taṃ piṇḍapātaṃ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Taṃ kiṃ maññasi, jīvaka, api nu so bhikkhu tasmiṃ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī’’ti?

53. “Jīvaka, in this Dispensation, a bhikkhu dwells depending on a certain village or town. He abides pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, and likewise the fourth. Thus above, below, and across, everywhere, identifying himself with all, he abides pervading the entire world with a mind imbued with loving-kindness—extensive, exalted, immeasurable, without enmity, and without affliction. Then a householder or a householder’s son approaches him and invites him for the next day’s meal. Jīvaka, if the bhikkhu so wishes, he accepts. When the night has passed, in the morning, he dresses, takes his bowl and outer robe, and goes to the residence of that householder or householder’s son. Having arrived, he sits down on the prepared seat. Then that householder or householder’s son serves him with choice almsfood. It does not occur to him: ‘Indeed, it would be good if this householder or householder’s son were to serve me with choice almsfood!’ Nor does it occur to him: ‘Oh, that this householder or householder’s son would serve me with such choice almsfood in the future, too!’ He partakes of that almsfood without being greedy, without being infatuated, and without being attached, seeing the danger in it and with the wisdom of escape. What do you think, Jīvaka? At that time, does that bhikkhu intend for his own affliction, for the affliction of others, or for the affliction of both?”

‘‘No hetaṃ, bhante’’.

“No, venerable sir.”

‘‘Nanu so, jīvaka, bhikkhu tasmiṃ samaye anavajjaṃyeva āhāraṃ āhāretī’’ti?

“Jīvaka, does not that bhikkhu at that time partake of only blameless food?”

‘‘Evaṃ, bhante. Sutaṃ metaṃ, bhante – ‘brahmā mettāvihārī’ti. Taṃ me idaṃ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, mettāvihārī’’ti. ‘‘Yena kho, jīvaka, rāgena yena dosena yena mohena byāpādavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Sace kho te, jīvaka, idaṃ sandhāya bhāsitaṃ anujānāmi te eta’’nti. ‘‘Etadeva kho pana me, bhante, sandhāya bhāsitaṃ’’.

“So it is, venerable sir. I have heard this, venerable sir: ‘Brahmā is an abider in loving-kindness.’ This, venerable sir, is that Brahmā seen by me in person, namely the Blessed One; for the Blessed One, venerable sir, is an abider in loving-kindness.” “Jīvaka, that greed, that hatred, and that delusion by which one would have affliction—that greed, that hatred, and that delusion have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, brought to non-existence, and are of a nature not to arise again in the future. If, Jīvaka, it was with reference to this that you spoke, I grant you that.” “Venerable sir, it was indeed with reference to this that I spoke.”

54. ‘‘Idha, jīvaka, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… 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 abyābajjhena pharitvā viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṃ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. Tassa na evaṃ hoti – ‘sādhu vata māyaṃ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti! Aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi [Pg.34] evarūpena paṇītena piṇḍapātena pariviseyyā’ti – evampissa na hoti. So taṃ piṇḍapātaṃ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Taṃ kiṃ maññasi, jīvaka, api nu so bhikkhu tasmiṃ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī’’ti?

54. “Jīvaka, in this Dispensation, a bhikkhu dwells depending on a certain village or town. He abides pervading one direction with a mind imbued with compassion... with sympathetic joy... with equanimity, likewise the second, likewise the third, and likewise the fourth. Thus above, below, and across, everywhere, identifying himself with all, he abides pervading the entire world with a mind imbued with equanimity—extensive, exalted, immeasurable, without enmity, and without affliction. Then a householder or a householder’s son approaches him and invites him for the next day’s meal. Jīvaka, if the bhikkhu so wishes, he accepts. When the night has passed, in the morning, he dresses, takes his bowl and outer robe, and goes to the residence of that householder or householder’s son. Having arrived, he sits down on the prepared seat. Then that householder or householder’s son serves him with choice almsfood. It does not occur to him: ‘Indeed, it would be good if this householder or householder’s son were to serve me with choice almsfood!’ Nor does it occur to him: ‘Oh, that this householder or householder’s son would serve me with such choice almsfood in the future, too!’ He partakes of that almsfood without being greedy, without being infatuated, and without being attached, seeing the danger in it and with the wisdom of escape. What do you think, Jīvaka? At that time, does that bhikkhu intend for his own affliction, for the affliction of others, or for the affliction of both?”

‘‘No hetaṃ, bhante’’.

“No, venerable sir.”

‘‘Nanu so, jīvaka, bhikkhu tasmiṃ samaye anavajjaṃyeva āhāraṃ āhāretī’’ti?

“Jīvaka, does not that bhikkhu at that time partake of only blameless food?”

‘‘Evaṃ, bhante. Sutaṃ metaṃ, bhante – ‘brahmā upekkhāvihārī’ti. Taṃ me idaṃ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, upekkhāvihārī’’ti. ‘‘Yena kho, jīvaka, rāgena yena dosena yena mohena vihesavā assa arativā assa paṭighavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Sace kho te, jīvaka, idaṃ sandhāya bhāsitaṃ, anujānāmi te eta’’nti. ‘‘Etadeva kho pana me, bhante, sandhāya bhāsitaṃ’’.

“So it is, venerable sir. I have heard this, venerable sir: ‘Brahmā is an abider in equanimity.’ This, venerable sir, is that Brahmā seen by me in person, namely the Blessed One; for the Blessed One, venerable sir, is an abider in equanimity.” “Jīvaka, that greed, that hatred, and that delusion by which one would have vexation, or discontent, or resentment—that greed, that hatred, and that delusion have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, brought to non-existence, and are of a nature not to arise again in the future. If, Jīvaka, it was with reference to this that you spoke, I grant you that.” “Venerable sir, it was indeed with reference to this that I spoke.”

55. ‘‘Yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so pañcahi ṭhānehi bahuṃ apuññaṃ pasavati. Yampi so, gahapati, evamāha – ‘gacchatha, amukaṃ nāma pāṇaṃ ānethā’ti, iminā paṭhamena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so pāṇo galappaveṭhakena ānīyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti, iminā dutiyena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so evamāha – ‘gacchatha imaṃ pāṇaṃ ārabhathā’ti, iminā tatiyena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so pāṇo ārabhiyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti, iminā catutthena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so tathāgataṃ vā tathāgatasāvakaṃ vā akappiyena āsādeti, iminā pañcamena ṭhānena bahuṃ apuññaṃ pasavati. Yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so imehi pañcahi ṭhānehi bahuṃ apuññaṃ pasavatī’’ti.

55. “Jīvaka, whoever slaughters a living being for the sake of the Tathāgata or a disciple of the Tathāgata generates much demerit in five instances. Firstly, when that person says, ‘Go, fetch such-and-such a living being,’ by this first instance he generates much demerit. Secondly, when that living being, being led with a rope around its neck, experiences pain and distress, by this second instance he generates much demerit. Thirdly, when he says, ‘Go, slaughter this living being,’ by this third instance he generates much demerit. Fourthly, when that living being, while being slaughtered, experiences pain and distress, by this fourth instance he generates much demerit. Fifthly, when he serves the Tathāgata or a disciple of the Tathāgata with what is unallowable, by this fifth instance he generates much demerit. Jīvaka, whoever slaughters a living being for the sake of the Tathāgata or a disciple of the Tathāgata generates much demerit in these five instances.”

Evaṃ vutte, jīvako komārabhacco bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Kappiyaṃ vata, bhante, bhikkhū āhāraṃ āhārenti[Pg.35]; anavajjaṃ vata, bhante, bhikkhū āhāraṃ āhārenti. Abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

When this was said, Jīvaka Komārabhacca said this to the Blessed One: “It is wonderful, venerable sir! It is amazing, venerable sir! Indeed, venerable sir, the bhikkhus consume allowable food; indeed, venerable sir, the bhikkhus consume blameless food. Excellent, venerable sir! Excellent, venerable sir! … From this day forth, may the Blessed One remember me as a lay follower who has gone for refuge for life.”

Jīvakasuttaṃ niṭṭhitaṃ pañcamaṃ.

The Jīvaka Sutta, the fifth, is concluded.

6. Upālisuttaṃ

6. The Upāli Sutta

56. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṃ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṃ. Atha kho dīghatapassī nigaṇṭho nāḷandāyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena pāvārikambavanaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho dīghatapassiṃ nigaṇṭhaṃ bhagavā etadavoca – ‘‘saṃvijjanti kho, tapassi, āsanāni; sace ākaṅkhasi nisīdā’’ti. Evaṃ vutte, dīghatapassī nigaṇṭho aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dīghatapassiṃ nigaṇṭhaṃ bhagavā etadavoca – ‘‘kati pana, tapassi, nigaṇṭho nāṭaputto kammāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti?

56. Thus have I heard. At one time the Blessed One was dwelling at Nāḷandā in Pāvārika's mango grove. Now at that time, the Nigaṇṭha Nāṭaputta was residing at Nāḷandā with a large assembly of Nigaṇṭhas. Then the Nigaṇṭha Dīgha Tapassī, having wandered for alms in Nāḷandā and returned from his alms-round after the meal, approached Pāvārika's mango grove where the Blessed One was. Having approached, he exchanged greetings with the Blessed One. Having exchanged courteous and memorable greetings, he stood to one side. The Blessed One said this to the Nigaṇṭha Dīgha Tapassī as he was standing to one side: “There are seats available, Tapassī; if you wish, sit down.” When this was said, the Nigaṇṭha Dīgha Tapassī took a low seat and sat down to one side. The Blessed One said this to the Nigaṇṭha Dīgha Tapassī as he was sitting to one side: “How many actions, Tapassī, does the Nigaṇṭha Nāṭaputta declare for the performance of an evil action and for the undertaking of an evil action?”

‘‘Na kho, āvuso gotama, āciṇṇaṃ nigaṇṭhassa nāṭaputtassa ‘kammaṃ, kamma’nti paññapetuṃ; ‘daṇḍaṃ, daṇḍa’nti kho, āvuso gotama, āciṇṇaṃ nigaṇṭhassa nāṭaputtassa paññapetu’’nti.

“Friend Gotama, it is not the custom of the Nigaṇṭha Nāṭaputta to declare it as ‘action, action’; rather, friend Gotama, it is the custom of the Nigaṇṭha Nāṭaputta to declare it as ‘rod, rod’.”

‘‘Kati pana, tapassi, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti?

“How many rods, Tapassī, does the Nigaṇṭha Nāṭaputta declare for the performance of an evil action and for the undertaking of an evil action?”

‘‘Tīṇi kho, āvuso gotama, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti, seyyathidaṃ – kāyadaṇḍaṃ, vacīdaṇḍaṃ, manodaṇḍa’’nti.

“Friend Gotama, the Nigaṇṭha Nāṭaputta declares three rods for the performance of an evil action and for the undertaking of an evil action, namely: the bodily rod, the verbal rod, and the mental rod.”

‘‘Kiṃ pana, tapassi, aññadeva kāyadaṇḍaṃ, aññaṃ vacīdaṇḍaṃ, aññaṃ manodaṇḍa’’nti?

“But, Tapassī, is the bodily rod one thing, the verbal rod another, and the mental rod another?”

‘‘Aññadeva, āvuso gotama, kāyadaṇḍaṃ, aññaṃ vacīdaṇḍaṃ, aññaṃ manodaṇḍa’’nti.

“Indeed, friend Gotama, the bodily rod is one thing, the verbal rod is another, and the mental rod is another.”

‘‘Imesaṃ pana, tapassi, tiṇṇaṃ daṇḍānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ katamaṃ daṇḍaṃ nigaṇṭho nāṭaputto mahāsāvajjataraṃ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā[Pg.36], yadi vā kāyadaṇḍaṃ, yadi vā vacīdaṇḍaṃ, yadi vā manodaṇḍa’’nti?

“Among these three rods, Tapassī, thus distinguished and thus differentiated, which rod does the Nigaṇṭha Nāṭaputta declare to be more blameworthy for the performance of an evil action and for the undertaking of an evil action: the bodily rod, the verbal rod, or the mental rod?”

‘‘Imesaṃ kho, āvuso gotama, tiṇṇaṃ daṇḍānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ kāyadaṇḍaṃ nigaṇṭho nāṭaputto mahāsāvajjataraṃ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍaṃ, no tathā manodaṇḍa’’nti.

“Among these three rods, friend Gotama, thus distinguished and thus differentiated, the Nigaṇṭha Nāṭaputta declares the bodily rod to be more blameworthy for the performance of an evil action and for the undertaking of an evil action; not so the verbal rod, not so the mental rod.”

‘‘Kāyadaṇḍanti, tapassi, vadesi’’?

“So you say it is the bodily rod, Tapassī?”

‘‘Kāyadaṇḍanti, āvuso gotama, vadāmi’’.

“I say it is the bodily rod, friend Gotama.”

‘‘Kāyadaṇḍanti, tapassi, vadesi’’?

“So you say it is the bodily rod, Tapassī?”

‘‘Kāyadaṇḍanti, āvuso gotama, vadāmi’’.

“I say it is the bodily rod, friend Gotama.”

‘‘Kāyadaṇḍanti, tapassi, vadesi’’?

“So you say it is the bodily rod, Tapassī?”

‘‘Kāyadaṇḍanti, āvuso gotama, vadāmī’’ti.

“I say it is the bodily rod, friend Gotama.”

Itiha bhagavā dīghatapassiṃ nigaṇṭhaṃ imasmiṃ kathāvatthusmiṃ yāvatatiyakaṃ patiṭṭhāpesi.

Thus the Blessed One made the Nigaṇṭha Dīgha Tapassī stand by his statement on this point of discussion for a third time.

57. Evaṃ vutte, dīghatapassī nigaṇṭho bhagavantaṃ etadavoca – ‘‘tvaṃ panāvuso gotama, kati daṇḍāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti?

57. When this was said, the Nigaṇṭha Dīgha Tapassī said this to the Blessed One: “But you, friend Gotama, how many rods do you declare for the performance of an evil action and for the undertaking of an evil action?”

‘‘Na kho, tapassi, āciṇṇaṃ tathāgatassa ‘daṇḍaṃ, daṇḍa’nti paññapetuṃ; ‘kammaṃ, kamma’nti kho, tapassi, āciṇṇaṃ tathāgatassa paññapetu’’nti?

“Tapassī, it is not the custom of the Tathāgata to declare it as ‘rod, rod.’ Rather, Tapassī, it is the custom of the Tathāgata to declare it as ‘action, action’.”

‘‘Tvaṃ panāvuso gotama, kati kammāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti?

“But you, friend Gotama, how many actions do you declare for the performance of an evil action and for the undertaking of an evil action?”

‘‘Tīṇi kho ahaṃ, tapassi, kammāni paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, seyyathidaṃ – kāyakammaṃ, vacīkammaṃ, manokamma’’nti.

“I, Tapassī, declare three actions for the performance of an evil action and for the undertaking of an evil action, namely: bodily action, verbal action, and mental action.”

‘‘Kiṃ panāvuso gotama, aññadeva kāyakammaṃ, aññaṃ vacīkammaṃ, aññaṃ manokamma’’nti?

“But, friend Gotama, is bodily kamma one thing, verbal kamma another, and mental kamma yet another?”

‘‘Aññadeva, tapassi, kāyakammaṃ, aññaṃ vacīkammaṃ, aññaṃ manokamma’’nti.

“Indeed, Tapassī, bodily kamma is one thing, verbal kamma another, and mental kamma yet another.”

‘‘Imesaṃ panāvuso gotama, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ katamaṃ kammaṃ mahāsāvajjataraṃ paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyakammaṃ, yadi vā vacīkammaṃ, yadi vā manokamma’’nti?

“Now, friend Gotama, among these three kammas, thus distinguished and differentiated, which kamma do you declare to be the most blameworthy for the doing of evil kamma and the occurrence of evil kamma—whether bodily kamma, verbal kamma, or mental kamma?”

‘‘Imesaṃ kho ahaṃ, tapassi, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ manokammaṃ mahāsāvajjataraṃ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṃ, no tathā vacīkamma’’nti.

“Among these three kammas, Tapassī, thus distinguished and differentiated, I declare mental kamma to be the most blameworthy for the doing of evil kamma and the occurrence of evil kamma—not so bodily kamma, not so verbal kamma.”

‘‘Manokammanti, āvuso gotama, vadesi’’?

“Do you say mental kamma, friend Gotama?”

‘‘Manokammanti, tapassi, vadāmi’’.

“I say mental kamma, Tapassī.”

‘‘Manokammanti, āvuso gotama, vadesi’’?

“Do you say mental kamma, friend Gotama?”

‘‘Manokammanti, tapassi, vadāmi’’.

“I say mental kamma, Tapassī.”

‘‘Manokammanti, āvuso gotama, vadesi’’?

“Do you say mental kamma, friend Gotama?”

‘‘Manokammanti, tapassi, vadāmī’’ti.

“I say mental kamma, Tapassī.”

Itiha dīghatapassī nigaṇṭho bhagavantaṃ imasmiṃ kathāvatthusmiṃ yāvatatiyakaṃ patiṭṭhāpetvā uṭṭhāyāsanā yena nigaṇṭho nāṭaputto tenupasaṅkami.

Thus, Dīghatapassī the Nigaṇṭha, having established the Blessed One in this topic of discussion up to the third time, rose from his seat and approached Nigaṇṭha Nāṭaputta.

58. Tena [Pg.37] kho pana samayena nigaṇṭho nāṭaputto mahatiyā gihiparisāya saddhiṃ nisinno hoti bālakiniyā parisāya upālipamukhāya. Addasā kho nigaṇṭho nāṭaputto dīghatapassiṃ nigaṇṭhaṃ dūratova āgacchantaṃ; disvāna dīghatapassiṃ nigaṇṭhaṃ etadavoca – ‘‘handa, kuto nu tvaṃ, tapassi, āgacchasi divā divassā’’ti? ‘‘Ito hi kho ahaṃ, bhante, āgacchāmi samaṇassa gotamassa santikā’’ti. ‘‘Ahu pana te, tapassi, samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti? ‘‘Ahu kho me, bhante, samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti. ‘‘Yathā kathaṃ pana te, tapassi, ahu samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti? Atha kho dīghatapassī nigaṇṭho yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ nigaṇṭhassa nāṭaputtassa ārocesi. Evaṃ vutte, nigaṇṭho nāṭaputto dīghatapassiṃ nigaṇṭhaṃ etadavoca – ‘‘sādhu sādhu, tapassi! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evameva dīghatapassinā nigaṇṭhena samaṇassa gotamassa byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya! Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.

58. At that time, Nigaṇṭha Nāṭaputta was seated with a large assembly of householders, the assembly from Bālakinī headed by Upāli. Nigaṇṭha Nāṭaputta saw Dīghatapassī the Nigaṇṭha coming from afar. Upon seeing him, he said to Dīghatapassī the Nigaṇṭha: “Well then, from where do you come, Tapassī, in the middle of the day?” “I come, venerable sir, from the presence of the ascetic Gotama.” “Did you have any conversation at all, Tapassī, with the ascetic Gotama?” “I did, venerable sir, have some conversation with the ascetic Gotama.” “And what, Tapassī, was your conversation with the ascetic Gotama like?” Then Dīghatapassī the Nigaṇṭha recounted to Nigaṇṭha Nāṭaputta the entire conversation he had had with the Blessed One. When this was said, Nigaṇṭha Nāṭaputta said to Dīghatapassī the Nigaṇṭha: “Good, good, Tapassī! Just as a learned disciple, knowing the Teacher’s instruction well, should explain it, so too has Dīghatapassī the Nigaṇṭha explained it to the ascetic Gotama. For how can the wretched mental rod be of any account when compared to this gross bodily rod! Indeed, the bodily rod is far more blameworthy for the doing of evil kamma and the occurrence of evil kamma; not so the verbal rod, nor the mental rod.”

59. Evaṃ vutte, upāli gahapati nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘sādhu sādhu, bhante dīghatapassī ! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evamevaṃ bhadantena tapassinā samaṇassa gotamassa byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya! Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo. Handa cāhaṃ, bhante, gacchāmi samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropessāmi. Sace me samaṇo gotamo tathā patiṭṭhahissati yathā bhadantena tapassinā patiṭṭhāpitaṃ; seyyathāpi nāma balavā puriso dīghalomikaṃ eḷakaṃ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi[Pg.38]. Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṃ soṇḍikākilañjaṃ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikādhutto vālaṃ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ odhunissāmi niddhunissāmi nipphoṭessāmi. Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṃ pokkharaṇiṃ ogāhetvā sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷati, evamevāhaṃ samaṇaṃ gotamaṃ sāṇadhovikaṃ maññe kīḷitajātaṃ kīḷissāmi. Handa cāhaṃ, bhante, gacchāmi samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropessāmī’’ti. ‘‘Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā’’ti.

59. When this was said, the householder Upāli said to Nigaṇṭha Nāṭaputta: “Excellent, excellent, venerable sir! The venerable ascetic Dīghatapassī has explained it to the ascetic Gotama just as a learned disciple who rightly understands the Teacher’s instruction would. For how can the wretched mental rod be of any account when compared to this gross bodily rod! Indeed, the bodily rod is far more blameworthy for the doing of evil kamma and the occurrence of evil kamma; not so the verbal rod, nor the mental rod. Come now, venerable sir, I will go and refute the doctrine of the ascetic Gotama on this point. If the ascetic Gotama holds to the same position that the venerable ascetic has established, then just as a strong man might seize a long-fleeced goat by its fleece and drag it back and forth and all around, so too will I, with my argument, drag the ascetic Gotama back and forth and all around. Just as a strong brewer’s worker might plunge a large brewer’s mat into a deep pool of water and, taking it by the corner, drag it back and forth and all around, so too will I, with my argument, drag the ascetic Gotama back and forth and all around. Just as a strong drunkard might take a cup by the rim and shake it down, shake it up, and shake it out, so too will I, with my argument, shake the ascetic Gotama down, shake him up, and shake him out. Just as a sixty-year-old elephant might plunge into a deep lotus pond and play the game called ‘the hemp-washing game,’ so too, I think, will I play the ‘hemp-washing game’ with the ascetic Gotama. Come now, venerable sir, I will go and refute the doctrine of the ascetic Gotama on this point.” “Go, householder, and refute the doctrine of the ascetic Gotama on this point. For either I, householder, or Dīghatapassī the Nigaṇṭha, or you should refute the doctrine of the ascetic Gotama.”

60. Evaṃ vutte, dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘na kho metaṃ, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyya. Gaccha, tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā’’ti. Dutiyampi kho dīghatapassī…pe… tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘na kho metaṃ, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ [Pg.39] upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyya. Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā’’ti. ‘‘Evaṃ, bhante’’ti kho upāli gahapati nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena pāvārikambavanaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho upāli gahapati bhagavantaṃ etadavoca – ‘‘āgamā nu khvidha, bhante, dīghatapassī nigaṇṭho’’ti?

60. When this was said, the Nigaṇṭha Dīghatapassī said to the Nigaṇṭha Nāṭaputta: “Venerable sir, it does not please me that the householder Upāli should refute the ascetic Gotama. For the ascetic Gotama, venerable sir, is a trickster; he knows a converting magic by which he converts the disciples of other sectarians.” “It is impossible, ascetic, there is no chance that the householder Upāli could go over to the ascetic Gotama’s discipleship. But it is possible that the ascetic Gotama could go over to the householder Upāli’s discipleship. Go, householder, and refute the ascetic Gotama on this point of discussion. For either I, householder, or the Nigaṇṭha Dīghatapassī, or you, should refute the ascetic Gotama.” A second time… and a third time the Nigaṇṭha Dīghatapassī said to the Nigaṇṭha Nāṭaputta: “Venerable sir, it does not please me that the householder Upāli should refute the ascetic Gotama. For the ascetic Gotama, venerable sir, is a trickster; he knows a converting magic by which he converts the disciples of other sectarians.” “It is impossible, ascetic, there is no chance that the householder Upāli could go over to the ascetic Gotama’s discipleship. But it is possible that the ascetic Gotama could go over to the householder Upāli’s discipleship. Go, householder, and refute the ascetic Gotama on this point of discussion. For either I, householder, or the Nigaṇṭha Dīghatapassī, or you, should refute the ascetic Gotama.” “So be it, venerable sir,” the householder Upāli replied to the Nigaṇṭha Nāṭaputta. Then he rose from his seat, paid homage to the Nigaṇṭha Nāṭaputta, and, circumambulating him to the right, he went to Pāvārika’s Mango Grove, where the Blessed One was. He approached the Blessed One, paid homage to him, and sat down to one side. Sitting to one side, the householder Upāli asked the Blessed One: “Venerable sir, has the Nigaṇṭha Dīghatapassī come here?”

‘‘Āgamā khvidha, gahapati, dīghatapassī nigaṇṭho’’ti.

“The Nigaṇṭha Dīghatapassī has indeed come here, householder.”

‘‘Ahu kho pana te, bhante, dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo’’ti?

“But, venerable sir, did you have any conversation with the Nigaṇṭha Dīghatapassī?”

‘‘Ahu kho me, gahapati, dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo’’ti.

“I did have a certain conversation with the Nigaṇṭha Dīghatapassī, householder.”

‘‘Yathā kathaṃ pana te, bhante, ahu dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo’’ti?

“But venerable sir, in what way was your conversation with the Nigaṇṭha Dīghatapassī?”

Atha kho bhagavā yāvatako ahosi dīghatapassinā nigaṇṭhena saddhiṃ kathāsallāpo taṃ sabbaṃ upālissa gahapatissa ārocesi.

Then the Blessed One related to the householder Upāli the entire conversation he had with the Nigaṇṭha Dīghatapassī.

61. Evaṃ vutte, upāli gahapati bhagavantaṃ etadavoca – ‘‘sādhu sādhu, bhante tapassī! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evamevaṃ dīghatapassinā nigaṇṭhena bhagavato byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya? Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti. ‘‘Sace kho tvaṃ, gahapati, sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo’’ti. ‘‘Sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’’ti.

61. When this was said, the householder Upāli said to the Blessed One: “Venerable sir, the ascetic's reply was excellent, excellent! The Nigaṇṭha Dīghatapassī has answered the Blessed One just as a learned disciple who rightly understands the Teacher’s instruction would answer. For what is the wretched mental rod in comparison to this gross bodily rod? Indeed, the bodily rod is far more blameworthy for the performance of evil kamma and for the perpetuation of evil kamma; not so the verbal rod, not so the mental rod.” “If you, householder, were to discuss this established in truth, we might have a conversation here.” “Venerable sir, I will discuss this established in truth; let us have a conversation here.”

62. ‘‘Taṃ kiṃ maññasi, gahapati, idhassa nigaṇṭho ābādhiko dukkhito bāḷhagilāno sītodakapaṭikkhitto uṇhodakapaṭisevī. So sītodakaṃ alabhamāno kālaṅkareyya. Imassa pana, gahapati, nigaṇṭho nāṭaputto katthūpapattiṃ paññapetī’’ti?

62. “What do you think, householder? Suppose there is a Nigaṇṭha here who is afflicted, suffering, and gravely ill, who has rejected cold water and is accustomed to using hot water. If he does not obtain cold water, he might die. Now, householder, where does the Nigaṇṭha Nāṭaputta declare that he is reborn?”

‘‘Atthi, bhante, manosattā nāma devā tattha so upapajjati’’.

“Venerable sir, there are devas called ‘those attached to mind,’ and he is reborn there.”

‘‘Taṃ kissa hetu’’?

“For what reason?”

‘‘Asu hi, bhante[Pg.40], manopaṭibaddho kālaṅkarotī’’ti.

“Because, venerable sir, he dies mentally attached.”

‘‘Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi, hotu no ettha kathāsallāpo’’’ti. ‘‘Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.

“Take this to mind, householder. Having taken this to mind, householder, then answer. Your earlier statement does not cohere with your later one, nor your later with your earlier. Yet, householder, you spoke this sentence: ‘Venerable sir, I will discuss this established in truth; let us have a conversation here.’” “Although the Blessed One says this, venerable sir, still the bodily rod is far more blameworthy for the performance of evil kamma and for the perpetuation of evil kamma; not so the verbal rod, not so the mental rod.”

63. ‘‘Taṃ kiṃ maññasi, gahapati, idhassa nigaṇṭho nāṭaputto cātuyāmasaṃvarasaṃvuto sabbavārivārito sabbavāriyutto sabbavāridhuto sabbavāriphuṭo. So abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṃ āpādeti. Imassa pana, gahapati, nigaṇṭho nāṭaputto kaṃ vipākaṃ paññapetī’’ti?

63. “What do you think, householder? Suppose there is a Nigaṇṭha here restrained by the fourfold restraint, restrained from all water, endowed with the restraint from all water, having shaken off all water, and suffused by the restraint from all water. As he walks back and forth, he causes the destruction of many small living beings. Now, householder, what result does the Nigaṇṭha Nāṭaputta declare for this?”

‘‘Asañcetanikaṃ, bhante, nigaṇṭho nāṭaputto no mahāsāvajjaṃ paññapetī’’ti.

“Venerable sir, the Nigaṇṭha Nāṭaputta does not declare what is unintentional to be greatly blameworthy.”

‘‘Sace pana, gahapati, cetetī’’ti?

“But if, householder, he intends it?”

‘‘Mahāsāvajjaṃ, bhante, hotī’’ti.

“It is greatly blameworthy, venerable sir.”

‘‘Cetanaṃ pana, gahapati, nigaṇṭho nāṭaputto kismiṃ paññapetī’’ti?

“And in what, householder, does the Nigaṇṭha Nāṭaputta declare intention to be?”

‘‘Manodaṇḍasmiṃ, bhante’’ti.

“In the mental rod, venerable sir.”

‘‘Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’’’ti. ‘‘Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.

“Attend closely, householder, and having attended closely, then reply. Your earlier and later statements do not cohere, nor does the later with the earlier. Yet, householder, this statement was made by you: ‘Venerable sir, I shall discuss this having taken my stand on truth; let there be a conversation between us here.’" “Although the Blessed One says this, venerable sir, still the rod of the body is more gravely blameworthy for the performance of an evil kamma and for the perpetuation of an evil kamma, not so the rod of speech, not so the rod of the mind.”

64. ‘‘Taṃ kiṃ maññasi, gahapati, ayaṃ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā’’ti?

64. “What do you think, householder? Is this Nāḷandā prosperous and flourishing, with many people, teeming with inhabitants?”

‘‘Evaṃ, bhante, ayaṃ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā’’ti.

“So it is, venerable sir. This Nāḷandā is prosperous and flourishing, with many people, teeming with inhabitants.”

‘‘Taṃ kiṃ maññasi, gahapati, idha puriso āgaccheyya ukkhittāsiko. So evaṃ vadeyya – ‘ahaṃ yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ karissāmī’ti. Taṃ kiṃ maññasi, gahapati, pahoti nu kho so puriso yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena [Pg.41] ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kātu’’nti?

“What do you think, householder? Suppose a man with a drawn sword were to come here and say: ‘In a single instant, in a single moment, I will make all the living beings in this Nāḷandā into one mass of flesh, one heap of flesh.’ What do you think, householder, would that man be able to make all the living beings in this Nāḷandā into one mass of flesh, one heap of flesh, in a single instant, in a single moment?”

‘‘Dasapi, bhante, purisā, vīsampi, bhante, purisā, tiṃsampi, bhante, purisā, cattārīsampi, bhante, purisā, paññāsampi, bhante, purisā nappahonti yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kātuṃ. Kiñhi sobhati eko chavo puriso’’ti!

“Venerable sir, not ten men, not twenty men, not thirty men, not forty men, not fifty men would be able to make all the living beings in this Nāḷandā into one mass of flesh, one heap of flesh, in a single instant, in a single moment. What is one wretched man to accomplish?”

‘‘Taṃ kiṃ maññasi, gahapati, idha āgaccheyya samaṇo vā brāhmaṇo vā iddhimā cetovasippatto. So evaṃ vadeyya – ‘ahaṃ imaṃ nāḷandaṃ ekena manopadosena bhasmaṃ karissāmī’ti. Taṃ kiṃ maññasi, gahapati, pahoti nu kho so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto imaṃ nāḷandaṃ ekena manopadosena bhasmaṃ kātu’’nti?

“What do you think, householder? Suppose a recluse or brahmin, endowed with psychic power and mastery of mind, were to come here and say: ‘I will reduce this Nāḷandā to ashes with a single corruption of the mind.’ What do you think, householder, would that recluse or brahmin, endowed with psychic power and mastery of mind, be able to reduce this Nāḷandā to ashes with a single corruption of the mind?”

‘‘Dasapi, bhante, nāḷandā, vīsampi nāḷandā, tiṃsampi nāḷandā, cattārīsampi nāḷandā, paññāsampi nāḷandā pahoti so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto ekena manopadosena bhasmaṃ kātuṃ. Kiñhi sobhati ekā chavā nāḷandā’’ti!

“Venerable sir, that recluse or brahmin, endowed with psychic power and mastery of mind, could reduce ten Nāḷandās, twenty Nāḷandās, thirty Nāḷandās, forty Nāḷandās, or fifty Nāḷandās to ashes with a single corruption of the mind. What is one paltry Nāḷandā to accomplish?”

‘‘Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’’’ti.

“Attend closely, householder, and having attended closely, then reply. Your earlier and later statements do not cohere, nor does the later with the earlier. Yet, householder, this statement was made by you: ‘Venerable sir, I shall discuss this having taken my stand on truth; let there be a conversation between us here.’”

‘‘Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.

“Although the Blessed One says this, venerable sir, still the rod of the body is more gravely blameworthy for the performance of an evil kamma and for the perpetuation of an evil kamma, not so the rod of speech, not so the rod of the mind.”

65. ‘‘Taṃ kiṃ maññasi, gahapati, sutaṃ te daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti?

65. “What do you think, householder? Have you heard of the Daṇḍakī forest, the Kāliṅga forest, the Majjha forest, and the Mātaṅga forest becoming a desolate wilderness?”

‘‘Evaṃ, bhante, sutaṃ me daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti.

“So it is, venerable sir. I have heard of the Daṇḍakī forest, the Kāliṅga forest, the Majjha forest, and the Mātaṅga forest becoming a desolate wilderness.”

‘‘Taṃ kiṃ maññasi, gahapati, kinti te sutaṃ kena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti?

“What do you think, householder? What have you heard was the cause for the Daṇḍakī forest, the Kāliṅga forest, the Majjha forest, and the Mātaṅga forest becoming a desolate wilderness?”

‘‘Sutaṃ metaṃ, bhante, isīnaṃ manopadosena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti.

“I have heard this, venerable sir: it was through the seers’ corruption of mind that the Daṇḍakī forest, the Kāliṅga forest, the Majjha forest, and the Mātaṅga forest became a desolate wilderness.”

‘‘Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’’’ti.

“Attend closely, householder, and having attended closely, then reply. Your earlier and later statements do not cohere, nor does the later with the earlier. Yet, householder, this statement was made by you: ‘Venerable sir, I shall discuss this having taken my stand on truth; let there be a conversation between us here.’”

66. ‘‘Purimenevāhaṃ[Pg.42], bhante, opammena bhagavato attamano abhiraddho. Api cāhaṃ imāni bhagavato vicitrāni pañhapaṭibhānāni sotukāmo, evāhaṃ bhagavantaṃ paccanīkaṃ kātabbaṃ amaññissaṃ. Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

66. “Venerable sir, I was already pleased and delighted by the Blessed One’s first simile. But as I was eager to hear these diverse and brilliant answers to questions from the Blessed One, I thought it right to oppose the Blessed One. Excellent, venerable sir, excellent! It is as if one were to set upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to hold a lamp in the dark so that those with eyes could see forms. In that very same way, the Dhamma has been made clear by the Blessed One in numerous ways. I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of bhikkhus. May the Blessed One remember me as a lay follower who has gone for refuge for life, from this day forward.”

67. ‘‘Anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’’ti. ‘‘Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhagavā evamāha – ‘anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Mañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ nāḷandaṃ paṭākaṃ parihareyyuṃ – ‘upāli amhākaṃ gahapati sāvakattaṃ upagato’ti. Atha ca pana maṃ bhagavā evamāha – ‘anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

67. “Householder, make an investigation. Making an investigation is good for well-known people like you.” “Venerable sir, by this, I am even more delighted and gratified toward the Blessed One, that the Blessed One said to me: ‘Householder, make an investigation. Making an investigation is good for well-known people like you.’ For, venerable sir, if the followers of other sects were to gain me as a disciple, they would carry a banner all over Nāḷanda, proclaiming: ‘Upāli the householder has come over to our discipleship!’ But the Blessed One tells me: ‘Householder, make an investigation. Making an investigation is good for well-known people like you.’ And so, venerable sir, for the second time, I go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth, for as long as life lasts.”

68. ‘‘Dīgharattaṃ kho te, gahapati, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’’ti. ‘‘Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhagavā evamāha – ‘dīgharattaṃ kho te, gahapati, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’ti. Sutaṃ metaṃ, bhante, samaṇo gotamo evamāha – ‘mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ; mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ; mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphala’nti. Atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti. Api ca, bhante, mayamettha kālaṃ jānissāma. Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

68. “Householder, for a long time your family has been like a watering place for the Nigaṇṭhas, so you should consider that almsfood should be given to them when they come.” “Venerable sir, by this, I am even more delighted and gratified toward the Blessed One, that the Blessed One said to me: ‘Householder, for a long time your family has been like a watering place for the Nigaṇṭhas, so you should consider that almsfood should be given to them when they come.’ For I have heard, venerable sir, that the recluse Gotama says: ‘Gifts should be given to me alone, not to others; gifts should be given to my disciples alone, not to the disciples of others; what is given to me alone is of great fruit, what is given to others is not of great fruit; what is given to my disciples alone is of great fruit, what is given to the disciples of others is not of great fruit.’ Yet the Blessed One encourages me to give to the Nigaṇṭhas as well. But, venerable sir, we will know the proper time for this. And so, venerable sir, for the third time, I go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth, for as long as life lasts.”

69. Atha [Pg.43] kho bhagavā upālissa gahapatissa anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi upāliṃ gahapatiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva upālissa gahapatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’nti. Atha kho upāli gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘handa ca dāni mayaṃ, bhante, gacchāma, bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, gahapati, kālaṃ maññasī’’ti.

69. Then the Blessed One gave householder Upāli a progressive discourse, that is, a talk on generosity, on morality, on heaven; he explained the danger, degradation, and defilement of sensual pleasures, and the benefits of renunciation. When the Blessed One knew that householder Upāli's mind was ready, pliable, free from hindrances, uplifted, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth free from stains would properly absorb dye, so too in that very seat the dust-free, stainless vision of the Dhamma arose in householder Upāli: ‘Whatever is subject to arising is all subject to cessation.’ Then householder Upāli, having seen the Dhamma, attained the Dhamma, known the Dhamma, plunged into the Dhamma, crossed over doubt, dispelled uncertainty, gained assurance, and become independent of others in the Teacher’s dispensation, said to the Blessed One: “Now, venerable sir, we wish to depart. We have much to do and many duties.” “You may go, householder, when you think it is time.”

70. Atha kho upāli gahapati bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena sakaṃ nivesanaṃ tenupasaṅkami; upasaṅkamitvā dovārikaṃ āmantesi – ‘‘ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Sace koci nigaṇṭho āgacchati tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’’’ti. ‘‘Evaṃ, bhante’’ti kho dovāriko upālissa gahapatissa paccassosi.

70. Then the householder Upāli, having delighted in and approved the Blessed One’s discourse, rose from his seat, paid homage to the Blessed One, and circumambulated him clockwise. He then went to his own residence. Arriving there, he addressed the gatekeeper: “From today onward, good gatekeeper, I close the door to the Nigaṇṭhas and Nigaṇṭhīs; the door is open to the Blessed One, his monks and nuns, and his male and female lay followers. If any Nigaṇṭha comes, you should say to him: ‘Wait, venerable sir, do not enter. From today onward, the householder Upāli has become a disciple of the ascetic Gotama. The door is closed to the Nigaṇṭhas and Nigaṇṭhīs, but open to the Blessed One, his monks and nuns, and his male and female lay followers. If you, venerable sir, need alms, just wait here, and they will bring them to you.’” “Yes, venerable sir,” the gatekeeper replied to the householder Upāli.

71. Assosi kho dīghatapassī nigaṇṭho – ‘‘upāli kira gahapati samaṇassa gotamassa sāvakattaṃ upagato’’ti. Atha kho dīghatapassī nigaṇṭho yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, upāli kira gahapati samaṇassa gotamassa sāvakattaṃ upagato’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, tapassi[Pg.44], anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. Dutiyampi kho dīghatapassī nigaṇṭho…pe… tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante …pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. ‘‘Handāhaṃ, bhante, gacchāmi yāva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no’’ti. ‘‘Gaccha tvaṃ, tapassi, jānāhi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no’’ti.

71. The Nigaṇṭha Dīghatapassī heard: "The householder Upāli, it is said, has gone over to the discipleship of the ascetic Gotama." Then the Nigaṇṭha Dīghatapassī approached the Nigaṇṭha Nāṭaputta. Having approached, he said this to the Nigaṇṭha Nāṭaputta: "Venerable sir, I have heard this: the householder Upāli, it is said, has gone over to the discipleship of the ascetic Gotama." "This is impossible, Tapassi, it is not a possibility that the householder Upāli would go over to the discipleship of the ascetic Gotama. But this is a possibility: that the ascetic Gotama would go over to the discipleship of the householder Upāli." A second time... and a third time the Nigaṇṭha Dīghatapassī said this to the Nigaṇṭha Nāṭaputta: "Venerable sir, I have heard this... that the ascetic Gotama would go over to the discipleship of the householder Upāli." "Now, venerable sir, I shall go to find out whether the householder Upāli has gone over to the discipleship of the ascetic Gotama or not." "Go, Tapassi, and find out whether the householder Upāli has gone over to the discipleship of the ascetic Gotama or not."

72. Atha kho dīghatapassī nigaṇṭho yena upālissa gahapatissa nivesanaṃ tenupasaṅkami. Addasā kho dovāriko dīghatapassiṃ nigaṇṭhaṃ dūratova āgacchantaṃ. Disvāna dīghatapassiṃ nigaṇṭhaṃ etadavoca – ‘‘tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’’ti. ‘‘Na me, āvuso, piṇḍakena attho’’ti vatvā tato paṭinivattitvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘saccaṃyeva kho, bhante, yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Etaṃ kho te ahaṃ, bhante, nālatthaṃ na kho me, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetīti. Āvaṭṭo kho te, bhante, upāli gahapati samaṇena gotamena āvaṭṭaniyā māyāyā’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. Dutiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘saccaṃyeva, bhante…pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. Tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘saccaṃyeva kho, bhante…pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. ‘‘Handa cāhaṃ[Pg.45], tapassi, gacchāmi yāva cāhaṃ sāmaṃyeva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no’’ti.

72. Then the Nigaṇṭha Dīghatapassī approached the residence of the householder Upāli. The gatekeeper saw the Nigaṇṭha Dīghatapassī coming from afar. Having seen him, the gatekeeper said this to the Nigaṇṭha Dīghatapassī: "Stop, venerable sir, do not enter. From today onward, the householder Upāli has gone over to the discipleship of the ascetic Gotama. The door is closed to male Nigaṇṭhas and female Nigaṇṭhīs; the door is open to the Blessed One’s monks and nuns, and his male and female lay disciples. If you, venerable sir, have need of alms-food, stand right here, and they will bring it to you right here." "I have no need of alms-food, friend." Having said this, he turned back from there and approached the Nigaṇṭha Nāṭaputta. Having approached, he said this to the Nigaṇṭha Nāṭaputta: "It is indeed true, venerable sir, that the householder Upāli has gone over to the discipleship of the ascetic Gotama. I was unable to persuade you in this matter, venerable sir. It did not seem right to me, venerable sir, that the householder Upāli should challenge the teaching of the ascetic Gotama. For, venerable sir, the ascetic Gotama is a magician; he knows the converting magic by which he wins over the disciples of other teachers. Indeed, venerable sir, your householder Upāli has been won over by the ascetic Gotama with his converting magic." "This is impossible, Tapassi, it is not a possibility that the householder Upāli would go over to the discipleship of the ascetic Gotama. But this is a possibility: that the ascetic Gotama would go over to the discipleship of the householder Upāli." A second time... and a third time the Nigaṇṭha Dīghatapassī said this to the Nigaṇṭha Nāṭaputta: "It is indeed true, venerable sir... that the ascetic Gotama would go over to the discipleship of the householder Upāli." "Now, Tapassi, I shall go and find out for myself whether the householder Upāli has gone over to the discipleship of the ascetic Gotama or not."

Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ yena upālissa gahapatissa nivesanaṃ tenupasaṅkami. Addasā kho dovāriko nigaṇṭhaṃ nāṭaputtaṃ dūratova āgacchantaṃ. Disvāna nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’’ti. ‘‘Tena hi, samma dovārika, yena upāli gahapati tenupasaṅkama; upasaṅkamitvā upāliṃ gahapatiṃ evaṃ vadehi – ‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ bahidvārakoṭṭhake ṭhito; so te dassanakāmo’’’ti. ‘‘Evaṃ, bhante’’ti kho dovāriko nigaṇṭhassa nāṭaputtassa paṭissutvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṃ gahapatiṃ etadavoca – ‘‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ bahidvārakoṭṭhake ṭhito; so te dassanakāmo’’ti. ‘‘Tena hi, samma dovārika, majjhimāya dvārasālāya āsanāni paññapehī’’ti. ‘‘Evaṃ, bhante’’ti kho dovāriko upālissa gahapatissa paṭissutvā majjhimāya dvārasālāya āsanāni paññapetvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṃ gahapatiṃ etadavoca – ‘‘paññattāni kho, bhante, majjhimāya dvārasālāya āsanāni. Yassadāni kālaṃ maññasī’’ti.

Then the Nigaṇṭha Nāṭaputta, together with a large assembly of Nigaṇṭhas, approached the residence of the householder Upāli. The gatekeeper saw the Nigaṇṭha Nāṭaputta coming from afar. Having seen him, the gatekeeper said this to the Nigaṇṭha Nāṭaputta: "Stop, venerable sir, do not enter. From today onward, the householder Upāli has gone over to the discipleship of the ascetic Gotama. The door is closed to male Nigaṇṭhas and female Nigaṇṭhīs; the door is open to the Blessed One’s monks and nuns, and his male and female lay disciples. If you, venerable sir, have need of alms-food, stand right here, and they will bring it to you right here." "In that case, friend gatekeeper, approach the householder Upāli. Having approached, say this to the householder Upāli: 'Venerable sir, the Nigaṇṭha Nāṭaputta is standing at the outer gatehouse with a large assembly of Nigaṇṭhas; he desires to see you.'" "Very well, venerable sir," the gatekeeper replied to the Nigaṇṭha Nāṭaputta. He then approached the householder Upāli. Having approached, he said this to the householder Upāli: "Venerable sir, the Nigaṇṭha Nāṭaputta is standing at the outer gatehouse with a large assembly of Nigaṇṭhas; he desires to see you." "In that case, friend gatekeeper, prepare seats in the hall of the middle gate." "Very well, venerable sir," the gatekeeper replied to the householder Upāli. Having prepared seats in the hall of the middle gate, he approached the householder Upāli. Having approached, he said this to the householder Upāli: "Venerable sir, the seats have been prepared in the hall of the middle gate. You may now proceed when you deem it is time."

73. Atha kho upāli gahapati yena majjhimā dvārasālā tenupasaṅkami; upasaṅkamitvā yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṃ nisīditvā dovārikaṃ āmantesi – ‘‘tena hi, samma dovārika, yena nigaṇṭho nāṭaputto tenupasaṅkama; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ evaṃ vadehi – ‘upāli, bhante, gahapati evamāha – pavisa kira, bhante, sace ākaṅkhasī’’’ti. ‘‘Evaṃ, bhante’’ti kho dovāriko upālissa gahapatissa paṭissutvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘upāli, bhante, gahapati evamāha – ‘pavisa kira, bhante, sace ākaṅkhasī’’’ti. Atha [Pg.46] kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ yena majjhimā dvārasālā tenupasaṅkami. Atha kho upāli gahapati – yaṃ sudaṃ pubbe yato passati nigaṇṭhaṃ nāṭaputtaṃ dūratova āgacchantaṃ disvāna tato paccuggantvā yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca taṃ uttarāsaṅgena sammajjitvā pariggahetvā nisīdāpeti so – dāni yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṃ nisīditvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘saṃvijjanti kho, bhante, āsanāni; sace ākaṅkhasi, nisīdā’’ti. Evaṃ vutte, nigaṇṭho nāṭaputto upāliṃ gahapatiṃ etadavoca – ‘‘ummattosi tvaṃ, gahapati, dattosi tvaṃ, gahapati! ‘Gacchāmahaṃ, bhante, samaṇassa gotamassa vādaṃ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. Seyyathāpi, gahapati, puriso aṇḍahārako gantvā ubbhatehi aṇḍehi āgaccheyya, seyyathā vā pana gahapati puriso akkhikahārako gantvā ubbhatehi akkhīhi āgaccheyya; evameva kho tvaṃ, gahapati, ‘gacchāmahaṃ, bhante, samaṇassa gotamassa vādaṃ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. Āvaṭṭosi kho tvaṃ, gahapati, samaṇena gotamena āvaṭṭaniyā māyāyā’’ti.

73. Then the householder Upāli approached the middle gate-hall. Having approached, he himself sat down on the seat that was the foremost, the best, the supreme, and the most excellent, and addressed the gatekeeper: “Well then, good gatekeeper, go to where the Nigaṇṭha Nāṭaputta is. Having approached, say this to the Nigaṇṭha Nāṭaputta: ‘Venerable sir, the householder Upāli says this: “Please enter, venerable sir, if you wish.”’” “Yes, venerable sir,” the gatekeeper replied to the householder Upāli. He then went to where the Nigaṇṭha Nāṭaputta was and said this: “Venerable sir, the householder Upāli says this: ‘Please enter, venerable sir, if you wish.’” Then the Nigaṇṭha Nāṭaputta, together with a great assembly of Nigaṇṭhas, approached the middle gate-hall. Now, the householder Upāli—who previously, whenever he saw the Nigaṇṭha Nāṭaputta coming from afar, would go out to meet him, and having wiped the seat there that was the foremost, the best, the supreme, and the most excellent with his upper robe, and having taken it up, would have him sit—now himself sat on that seat there that was the foremost, the best, the supreme, and the most excellent, and said this to the Nigaṇṭha Nāṭaputta: “Venerable sir, seats are available; if you wish, please sit down.” When this was said, the Nigaṇṭha Nāṭaputta said this to the householder Upāli: “You are mad, householder! You are foolish, householder! Having gone saying, ‘I shall go, venerable sir, and bring a charge against the ascetic Gotama’s teaching,’ you have returned enveloped by a great mass of teaching. Just as, householder, a man who goes to fetch testicles might return with his testicles removed, or as, householder, a man who goes to fetch eyes might return with his eyes plucked out; even so, householder, having gone saying, ‘I shall go, venerable sir, and bring a charge against the ascetic Gotama’s teaching,’ you have returned enveloped by a great mass of teaching. You have been converted, householder, by the ascetic Gotama with his converting magic!”

74. ‘‘Bhaddikā, bhante, āvaṭṭanī māyā; kalyāṇī, bhante, āvaṭṭanī māyā; piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya; sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sabbesānampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya; sabbe cepi, bhante, brāhmaṇā…pe… vessā…pe… suddā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sabbesānampissa suddānaṃ dīgharattaṃ hitāya sukhāya; sadevako cepi, bhante, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāyāti. Tena hi, bhante, upamaṃ te karissāmi. Upamāya pidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.

74. “Venerable sir, this converting magic is good; venerable sir, this converting magic is excellent. May my dear kinsmen and relatives be converted by this converting magic; it would be for the long-term welfare and happiness of my dear kinsmen and relatives. If all the nobles, venerable sir, were to be converted by this converting magic, it would be for the long-term welfare and happiness of all those nobles. If all the brahmins… the merchants… the commoners, venerable sir, were to be converted by this converting magic, it would be for the long-term welfare and happiness of all those commoners. If this world with its devas, Māra, and Brahmā, this generation with its ascetics and brahmins, devas and humans, venerable sir, were to be converted by this converting magic, it would be for the long-term welfare and happiness of this world with its devas, Māra, and Brahmā, this generation with its ascetics and brahmins, devas and humans. Therefore, venerable sir, I will give you a simile. For by a simile, some intelligent persons in this world understand the meaning of what has been said.”

75. ‘‘Bhūtapubbaṃ[Pg.47], bhante, aññatarassa brāhmaṇassa jiṇṇassa vuḍḍhassa mahallakassa daharā māṇavikā pajāpatī ahosi gabbhinī upavijaññā. Atha kho, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – ‘gaccha tvaṃ, brāhmaṇa, āpaṇā makkaṭacchāpakaṃ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. Evaṃ vutte, so brāhmaṇo taṃ māṇavikaṃ etadavoca – ‘āgamehi tāva, bhoti, yāva vijāyati. Sace tvaṃ, bhoti, kumārakaṃ vijāyissasi, tassā te ahaṃ āpaṇā makkaṭacchāpakaṃ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati. Sace pana tvaṃ, bhoti, kumārikaṃ vijāyissasi, tassā te ahaṃ āpaṇā makkaṭacchāpikaṃ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti. Dutiyampi kho, bhante, sā māṇavikā…pe… tatiyampi kho, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – ‘gaccha tvaṃ, brāhmaṇa, āpaṇā makkaṭacchāpakaṃ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto āpaṇā makkaṭacchāpakaṃ kiṇitvā ānetvā taṃ māṇavikaṃ etadavoca – ‘ayaṃ te, bhoti, āpaṇā makkaṭacchāpako kiṇitvā ānīto, yo te kumārakassa kīḷāpanako bhavissatī’ti. Evaṃ vutte, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – ‘gaccha tvaṃ, brāhmaṇa, imaṃ makkaṭacchāpakaṃ ādāya yena rattapāṇi rajataputto tenupasaṅkama; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ evaṃ vadehi – icchāmahaṃ, samma rattapāṇi, imaṃ makkaṭacchāpakaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭha’nti.

75. “Once upon a time, venerable sir, there was a certain brahmin who was decrepit, aged, and advanced in years. His young wife, a maiden, was pregnant and about to give birth. Then, venerable sir, that young woman said this to the brahmin: ‘Go, brahmin, buy a young monkey from the market and bring it here, which will be a plaything for my son.’ When this was said, that brahmin said this to the young woman: ‘Wait, madam, until you give birth. If, madam, you give birth to a boy, I will buy a young male monkey from the market and bring it for him, which will be a plaything for your son. But if, madam, you give birth to a girl, I will buy a young female monkey from the market and bring it for her, which will be a plaything for your daughter.’ A second time, venerable sir, that young woman… and a third time, venerable sir, that young woman said this to the brahmin: ‘Go, brahmin, buy a young monkey from the market and bring it here, which will be a plaything for my son.’ Then, venerable sir, that brahmin, being infatuated with and his mind bound to that young woman, bought a young monkey from the market, brought it, and said this to the young woman: ‘Here, madam, is the young monkey bought from the market and brought for you, which will be a plaything for your son.’ When this was said, venerable sir, that young woman said this to the brahmin: ‘Go, brahmin, take this young monkey and approach Rattapāṇi, the dyer’s son. Having approached, say this to Rattapāṇi, the dyer’s son: “Friend Rattapāṇi, I wish to have this young monkey dyed with a kind of dye called ‘yellow-ointment,’ beaten and re-beaten, and smoothed on both sides.”’”

‘‘Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto taṃ makkaṭacchāpakaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ etadavoca – ‘icchāmahaṃ, samma rattapāṇi, imaṃ makkaṭacchāpakaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭha’nti. Evaṃ vutte, bhante, rattapāṇi rajakaputto taṃ brāhmaṇaṃ etadavoca – ‘ayaṃ kho te, makkaṭacchāpako raṅgakkhamo hi kho, no ākoṭanakkhamo, no vimajjanakkhamo’ti. Evameva kho, bhante, bālānaṃ nigaṇṭhānaṃ vādo raṅgakkhamo [Pg.48] hi kho bālānaṃ no paṇḍitānaṃ, no anuyogakkhamo, no vimajjanakkhamo. Atha kho, bhante, so brāhmaṇo aparena samayena navaṃ dussayugaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ etadavoca – ‘icchāmahaṃ, samma rattapāṇi, imaṃ navaṃ dussayugaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭha’nti. Evaṃ vutte, bhante, rattapāṇi rajakaputto taṃ brāhmaṇaṃ etadavoca – ‘idaṃ kho te, bhante, navaṃ dussayugaṃ raṅgakkhamañceva ākoṭanakkhamañca vimajjanakkhamañcā’ti. Evameva kho, bhante, tassa bhagavato vādo arahato sammāsambuddhassa raṅgakkhamo ceva paṇḍitānaṃ no bālānaṃ, anuyogakkhamo ca vimajjanakkhamo cā’’ti.

“Then, venerable sir, that brahmin, infatuated and with his mind attached to that maiden, took that young monkey and approached Rattapāṇi the dyer’s son. Having approached, he said this to Rattapāṇi the dyer’s son: ‘Friend Rattapāṇi, I wish to have this young monkey dyed with the kind of dye called Pītāvalepana, beaten and re-beaten, and rubbed on both sides.’ When this was said, venerable sir, Rattapāṇi the dyer’s son said this to that brahmin: ‘This young monkey of yours, sir, is indeed fit for dyeing, but it is not fit for beating, nor is it fit for rubbing.’ Just so, venerable sir, the doctrine of the foolish Nigaṇṭhas is fit for the infatuation of fools, but not of the wise; it is not fit for repeated application, nor is it fit for examination. Then, venerable sir, that brahmin on another occasion took a new pair of cloths and approached Rattapāṇi the dyer’s son. Having approached, he said this to Rattapāṇi the dyer’s son: ‘Friend Rattapāṇi, I wish to have this new pair of cloths dyed with the kind of dye called Pītāvalepana, beaten and re-beaten, and rubbed on both sides.’ When this was said, venerable sir, Rattapāṇi the dyer’s son said this to that brahmin: ‘This new pair of cloths of yours, venerable sir, is fit for dyeing, fit for beating, and fit for rubbing.’ Just so, venerable sir, the doctrine of that Blessed One, the Arahant, the Perfectly Enlightened One, is fit for the appreciation of the wise, not of fools, and it is fit for repeated application and fit for examination.”

‘‘Sarājikā kho, gahapati, parisā evaṃ jānāti – ‘upāli gahapati nigaṇṭhassa nāṭaputtassa sāvako’ti. Kassa taṃ, gahapati, sāvakaṃ dhāremā’’ti? Evaṃ vutte, upāli gahapati uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘tena hi, bhante, suṇohi yassāhaṃ sāvako’’ti –

“Householder, the assembly with the king knows this: ‘The householder Upāli is a disciple of Nigaṇṭha Nāṭaputta.’ As whose disciple, householder, should we regard you?” When this was said, the householder Upāli rose from his seat, arranged his upper robe over one shoulder, extended his joined hands in reverence toward the Blessed One, and said this to Nigaṇṭha Nāṭaputta: “Well then, venerable sir, listen to of whom I am a disciple.”

76.

76.

‘‘Dhīrassa vigatamohassa, pabhinnakhīlassa vijitavijayassa;

Anīghassa susamacittassa, vuddhasīlassa sādhupaññassa;

Vesamantarassa vimalassa, bhagavato tassa sāvakohamasmi.

“I am a disciple of that Blessed One, the wise, who is free from delusion, who has destroyed the heart's barrenness, the completely victorious one; who is untroubled, with a perfectly balanced mind, consummate in virtue, of excellent wisdom; who has transcended all unevenness, the stainless one.”

‘‘Akathaṃkathissa tusitassa, vantalokāmisassa muditassa;

Katasamaṇassa manujassa, antimasārīrassa narassa;

Anopamassa virajassa, bhagavato tassa sāvakohamasmi.

“I am a disciple of that Blessed One, who is free from doubt, contented, who has disgorged worldly bait, who is joyful; the perfected recluse, the unique being, the noble man, who bears his final body; the incomparable one, free from dust.”

‘‘Asaṃsayassa kusalassa, venayikassa sārathivarassa;

Anuttarassa ruciradhammassa, nikkaṅkhassa pabhāsakassa ;

Mānacchidassa vīrassa, bhagavato tassa sāvakohamasmi.

“I am a disciple of that Blessed One, who is free from doubt, the skilled one, the guide, the supreme charioteer; the unsurpassed, of splendid Dhamma, free from uncertainty, the illuminator; the cutter of conceit, the hero.”

‘‘Nisabhassa appameyyassa, gambhīrassa monapattassa;

Khemaṅkarassa vedassa, dhammaṭṭhassa saṃvutattassa;

Saṅgātigassa muttassa, bhagavato tassa sāvakohamasmi.

“I am a disciple of that Blessed One, the bull among men, the immeasurable, the profound, who has attained sagehood; the maker of security, the knower, established in Dhamma, of restrained self; who has overcome attachment, the liberated one.”

‘‘Nāgassa [Pg.49] pantasenassa, khīṇasaṃyojanassa muttassa;

Paṭimantakassa dhonassa, pannadhajassa vītarāgassa;

Dantassa nippapañcassa, bhagavato tassa sāvakohamasmi.

“I am a disciple of that Blessed One, the sinless one, who resorts to seclusion, whose fetters are destroyed, the liberated one; the sagacious, the pure, with banner lowered, free from passion; the tamed, free from mental proliferation.”

‘‘Isisattamassa akuhassa, tevijjassa brahmapattassa;

Nhātakassa padakassa, passaddhassa viditavedassa;

Purindadassa sakkassa, bhagavato tassa sāvakohamasmi.

“I am a disciple of that Blessed One, the seventh of the seers, the undeceptive, possessor of the three true knowledges, who has attained the holy state; the one who has bathed away evil, the master of the path, the tranquil one, the foremost giver of the gift, the capable one.”

‘‘Ariyassa bhāvitattassa, pattipattassa veyyākaraṇassa;

Satimato vipassissa, anabhinatassa no apanatassa;

Anejassa vasippattassa, bhagavato tassa sāvakohamasmi.

“I am a disciple of that Blessed One, the noble one, of developed self, who has attained what is to be attained, the expounder; the mindful, the insightful, who is neither inclined nor disinclined; the imperturbable, who has attained mastery.”

‘‘Samuggatassa jhāyissa, ananugatantarassa suddhassa;

Asitassa hitassa, pavivittassa aggappattassa;

Tiṇṇassa tārayantassa, bhagavato tassa sāvakohamasmi.

“I am a disciple of that Blessed One, the renowned, who has burned up defilements, with an unfettered mind, the pure; the unattached, the benefactor, the secluded, who has reached the supreme state; who has crossed over, who helps others to cross over.”

‘‘Santassa bhūripaññassa, mahāpaññassa vītalobhassa;

Tathāgatassa sugatassa, appaṭipuggalassa asamassa;

Visāradassa nipuṇassa, bhagavato tassa sāvakohamasmi.

“I am a disciple of that Blessed One, the peaceful one, of vast wisdom, of great wisdom, free from greed; the Tathāgata, the Sugata, the peerless person, the unequalled; the confident, the subtle one.”

‘‘Taṇhacchidassa buddhassa, vītadhūmassa anupalittassa;

Āhuneyyassa yakkhassa, uttamapuggalassa atulassa;

Mahato yasaggapattassa, bhagavato tassa sāvakohamasmī’’ti.

“I am a disciple of that Blessed One, who has cut off craving, the Awakened One, who is free from smoke, unsmeared; worthy of offerings, a venerable being, the supreme person, the incomparable; the great one, who has reached the pinnacle of fame.”

77. ‘‘Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā’’ti? ‘‘Seyyathāpi, bhante, nānāpupphānaṃ mahāpuppharāsi, tamenaṃ dakkho mālākāro vā mālākārantevāsī vā vicittaṃ mālaṃ gantheyya; evameva kho, bhante, so bhagavā anekavaṇṇo anekasatavaṇṇo. Ko hi, bhante, vaṇṇārahassa vaṇṇaṃ na karissatī’’ti? Atha kho nigaṇṭhassa nāṭaputtassa bhagavato sakkāraṃ asahamānassa tattheva uṇhaṃ lohitaṃ mukhato uggacchīti.

77. “But when, householder, were these praises of the ascetic Gotama composed by you?” “Venerable sir, it is just as a skilled garland-maker or his apprentice might string a variegated garland from a great heap of many kinds of flowers; even so, venerable sir, the Blessed One is of many qualities, of many hundreds of qualities. For who, venerable sir, would not speak the praise of one who is worthy of praise?” Then, unable to bear the reverence shown to the Blessed One, hot blood gushed from the mouth of Nigaṇṭha Nāṭaputta right there on the spot.

Upālisuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

The Upāli Sutta, the sixth, is concluded.

7. Kukkuravatikasuttaṃ

7. The Discourse on the Dog-Duty Ascetic

78. Evaṃ [Pg.50] me sutaṃ – ekaṃ samayaṃ bhagavā koliyesu viharati haliddavasanaṃ nāma koliyānaṃ nigamo. Atha kho puṇṇo ca koliyaputto govatiko acelo ca seniyo kukkuravatiko yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā puṇṇo koliyaputto govatiko bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Acelo pana seniyo kukkuravatiko bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā kukkurova palikujjitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjati. Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. Dutiyampi kho puṇṇo koliyaputto govatiko…pe… tatiyampi kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjati. Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo’’ti?

78. Thus have I heard. At one time the Blessed One was dwelling among the Koliyans, in a Koliyan town named Haliddavasana. Then Puṇṇa, a son of the Koliyans who was a cow-duty ascetic, and Seniya, a naked dog-duty ascetic, approached the Blessed One. Having approached, Puṇṇa, the son of the Koliyans who was a cow-duty ascetic, paid homage to the Blessed One and sat down to one side. Seniya the naked dog-duty ascetic, however, exchanged courteous greetings with the Blessed One. Having concluded their pleasant and memorable talk, he curled up like a dog and sat down to one side. Seated to one side, Puṇṇa, the son of the Koliyans who was a cow-duty ascetic, said this to the Blessed One: “Venerable sir, this naked ascetic Seniya, the dog-duty ascetic, is a performer of difficult feats: he eats food that has been thrown on the ground. He has undertaken this dog-duty completely for a long time. What is his destination? What is his future state?” “Enough, Puṇṇa, let this be. Do not ask me this.” For a second time... and for a third time Puṇṇa, the son of the Koliyans who was a cow-duty ascetic, said this to the Blessed One: “Venerable sir, this naked ascetic Seniya, the dog-duty ascetic, is a performer of difficult feats: he eats food that has been thrown on the ground. He has undertaken this dog-duty completely for a long time. What is his destination? What is his future state?”

79. ‘‘Addhā kho te ahaṃ, puṇṇa, na labhāmi. Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchīti; api ca tyāhaṃ byākarissāmi. Idha, puṇṇa, ekacco kukkuravataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkurasīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkuracittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkurākappaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ. So kukkuravataṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkurasīlaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkuracittaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkurākappaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ kāyassa bhedā paraṃ maraṇā kukkurānaṃ sahabyataṃ upapajjati. Sace kho panassa evaṃdiṭṭhi hoti – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhissa kho ahaṃ, puṇṇa, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā. Iti kho, puṇṇa, sampajjamānaṃ [Pg.51] kukkuravataṃ kukkurānaṃ sahabyataṃ upaneti, vipajjamānaṃ niraya’’nti. Evaṃ vutte, acelo seniyo kukkuravatiko parodi, assūni pavattesi.

79. “Indeed, Puṇṇa, I do not get my wish from you when I say: ‘Enough, Puṇṇa, let this be; do not ask me this.’ But still, I will answer you. Here, Puṇṇa, a certain person develops the dog-practice completely and uninterruptedly, develops dog-conduct completely and uninterruptedly, develops a dog-mind completely and uninterruptedly, and develops dog-deportment completely and uninterruptedly. Having developed the dog-practice completely and uninterruptedly, dog-conduct completely and uninterruptedly, a dog-mind completely and uninterruptedly, and dog-deportment completely and uninterruptedly, with the breakup of the body, after death, he is reborn in the company of dogs. But if he should have such a view as this: ‘By this conduct, or this practice, or this austerity, or this holy life, I will become a god or one of the gods,’ that is wrong view for him. For one with wrong view, Puṇṇa, I declare one of two destinations: either hell or the animal realm. Thus, Puṇṇa, the dog-practice, when perfected, leads to the company of dogs; but when it fails, it leads to hell.” When this was said, Seniya the naked dog-duty ascetic wept and shed tears.

Atha kho bhagavā puṇṇaṃ koliyaputtaṃ govatikaṃ etadavoca – ‘‘etaṃ kho te ahaṃ, puṇṇa, nālatthaṃ. Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. ‘‘Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; api ca me idaṃ, bhante, kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Ayaṃ, bhante, puṇṇo koliyaputto govatiko. Tassa taṃ govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’’ti. Dutiyampi kho acelo seniyo…pe… tatiyampi kho acelo seniyo kukkuravatiko bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, puṇṇo koliyaputto govatiko. Tassa taṃ govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo’’ti?

Then the Blessed One said to Puṇṇa, the son of the Koliyans who was a cow-duty ascetic: “This, Puṇṇa, is what I did not get from you when I said: ‘Enough, Puṇṇa, let this be; do not ask me this.’” Then Seniya, the naked dog-duty ascetic, said: “Venerable sir, I am not weeping because of what the Blessed One has said to me. But, venerable sir, this dog-duty has been undertaken by me completely for a long time. This Puṇṇa, venerable sir, is a son of the Koliyans and a cow-duty ascetic. His cow-duty has been undertaken completely for a long time. What is his destination? What is his future state?” “Enough, Seniya, let this be. Do not ask me this.” For a second time... and for a third time Seniya, the naked dog-duty ascetic, said this to the Blessed One: “This Puṇṇa, venerable sir, is a son of the Koliyans and a cow-duty ascetic. His cow-duty has been undertaken completely for a long time. What is his destination? What is his future state?”

80. ‘‘Addhā kho te ahaṃ, seniya, na labhāmi. Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchīti; api ca tyāhaṃ byākarissāmi. Idha, seniya, ekacco govataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gosīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gocittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gavākappaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ. So govataṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gosīlaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gocittaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gavākappaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ kāyassa bhedā paraṃ maraṇā gunnaṃ sahabyataṃ upapajjati. Sace kho panassa evaṃdiṭṭhi hoti – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhissa kho ahaṃ, seniya, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā. Iti kho, seniya, sampajjamānaṃ govataṃ gunnaṃ sahabyataṃ upaneti, vipajjamānaṃ niraya’’nti. Evaṃ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi.

80. “Indeed, Seniya, I do not get my wish from you when I say: ‘Enough, Seniya, let this be; do not ask me this.’ But still, I will answer you. Here, Seniya, a certain person develops the cow-practice completely and uninterruptedly, develops cow-conduct completely and uninterruptedly, develops a cow-mind completely and uninterruptedly, and develops cow-deportment completely and uninterruptedly. Having developed the cow-practice completely and uninterruptedly, cow-conduct completely and uninterruptedly, a cow-mind completely and uninterruptedly, and cow-deportment completely and uninterruptedly, with the breakup of the body, after death, he is reborn in the company of cattle. But if he should have such a view as this: ‘By this conduct, or this practice, or this austerity, or this holy life, I will become a god or one of the gods,’ that is wrong view for him. For one with wrong view, Seniya, I declare one of two destinations: either hell or the animal realm. Thus, Seniya, the cow-practice, when perfected, leads to the company of cattle; but when it fails, it leads to hell.” When this was said, Puṇṇa, the son of the Koliyans who was a cow-duty ascetic, wept and shed tears.

Atha kho bhagavā acelaṃ seniyaṃ kukkuravatikaṃ etadavoca – ‘‘etaṃ kho te ahaṃ, seniya, nālatthaṃ. Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ [Pg.52] etaṃ pucchī’’ti. ‘‘Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; api ca me idaṃ, bhante, govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Evaṃ pasanno ahaṃ, bhante, bhagavati; pahoti bhagavā tathā dhammaṃ desetuṃ yathā ahaṃ cevimaṃ govataṃ pajaheyyaṃ, ayañceva acelo seniyo kukkuravatiko taṃ kukkuravataṃ pajaheyyā’’ti. ‘‘Tena hi, puṇṇa, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho puṇṇo koliyaputto govatiko bhagavato paccassosi. Bhagavā etadavoca –

Then the Blessed One said this to Seniya the naked ascetic, the dog-duty practitioner: “Seniya, I did not succeed with you in this matter. Enough, Seniya, let this be; do not ask me this.” Then Puṇṇa the Koliyan, the cow-duty practitioner, said to the Blessed One: “Venerable sir, I am not weeping because the Blessed One says this to me. And yet, venerable sir, this cow-duty of mine has been undertaken and practiced completely for a long time. I have such confidence in the Blessed One, venerable sir; the Blessed One is able to teach the Dhamma in such a way that I might abandon this cow-duty, and this naked ascetic Seniya, the dog-duty practitioner, might abandon that dog-duty.” “In that case, Puṇṇa, listen and pay close attention; I will speak.” “Yes, venerable sir,” replied Puṇṇa the Koliyan, the cow-duty practitioner, to the Blessed One. The Blessed One said this:

81. ‘‘Cattārimāni, puṇṇa, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ; atthi, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati.

81. “Puṇṇa, these four kinds of kamma have been realized by me myself through direct knowledge and proclaimed. What four? There is, Puṇṇa, kamma that is dark with a dark result; there is, Puṇṇa, kamma that is bright with a bright result; there is, Puṇṇa, kamma that is dark-and-bright with a dark-and-bright result; there is, Puṇṇa, kamma that is neither dark nor bright with a neither-dark-nor-bright result, which leads to the destruction of kamma.

‘‘Katamañca, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ? Idha, puṇṇa, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ lokaṃ upapajjati. Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vedeti ekantadukkhaṃ, seyyathāpi sattā nerayikā. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati, upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ.

“And what, Puṇṇa, is dark kamma with a dark result? Here, Puṇṇa, a certain person generates an afflictive bodily formation, generates an afflictive verbal formation, and generates an afflictive mental formation. Having generated an afflictive bodily formation, an afflictive verbal formation, and an afflictive mental formation, they are reborn into an afflictive world. When they have been reborn into an afflictive world, afflictive contacts touch them. Being touched by afflictive contacts, they experience an exclusively painful feeling, just as beings in hell do. Thus, Puṇṇa, the rebirth of a being is from what has come to be; by what one does, by that one is reborn; and when reborn, contacts touch them. In this way, Puṇṇa, I say: ‘Beings are heirs to their kamma.’ This, Puṇṇa, is called dark kamma with a dark result.

‘‘Katamañca, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ? Idha, puṇṇa, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati. Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ [Pg.53] samānaṃ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vedeti ekantasukhaṃ, seyyathāpi devā subhakiṇhā. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati, upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ.

“And what, Puṇṇa, is bright kamma with a bright result? Here, Puṇṇa, a certain person generates a non-afflictive bodily formation, generates a non-afflictive verbal formation, and generates a non-afflictive mental formation. Having generated a non-afflictive bodily formation, a non-afflictive verbal formation, and a non-afflictive mental formation, they are reborn into a non-afflictive world. When they have been reborn into a non-afflictive world, non-afflictive contacts touch them. Being touched by non-afflictive contacts, they experience an exclusively pleasant feeling, just as the Subhakiṇhā gods do. Thus, Puṇṇa, the rebirth of a being is from what has come to be; by what one does, by that one is reborn; and when reborn, contacts touch them. In this way, Puṇṇa, I say: ‘Beings are heirs to their kamma.’ This, Puṇṇa, is called bright kamma with a bright result.

‘‘Katamañca, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? Idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhiṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati. Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vedeti vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati. Upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.

“And what, Puṇṇa, is dark-and-bright kamma with a dark-and-bright result? Here, Puṇṇa, a certain person generates a bodily formation that is both afflictive and non-afflictive, a verbal formation that is both afflictive and non-afflictive, and a mental formation that is both afflictive and non-afflictive. Having generated a bodily formation, a verbal formation, and a mental formation that are both afflictive and non-afflictive, they are reborn into a world that is both afflictive and non-afflictive. When they have been reborn into a world that is both afflictive and non-afflictive, both afflictive and non-afflictive contacts touch them. Being touched by both afflictive and non-afflictive contacts, they experience a feeling of mixed pleasure and pain, just as humans, some devas, and some beings in a state of downfall do. Thus, Puṇṇa, the rebirth of a being is from what has come to be; by what one does, by that one is reborn; and when reborn, contacts touch them. In this way, Puṇṇa, I say: ‘Beings are heirs to their kamma.’ This, Puṇṇa, is called dark-and-bright kamma with a dark-and-bright result.

‘‘Katamañca, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati? Tatra, puṇṇa, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ sukkaṃ sukkavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ tassa pahānāya yā cetanā – idaṃ vuccati, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattatīti. Imāni kho, puṇṇa, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī’’ti.

“And what, Puṇṇa, is the kamma that is neither dark nor bright, with a neither-dark-nor-bright result, which leads to the destruction of kamma? In this case, Puṇṇa, it is the volition for abandoning that kamma which is dark with a dark result, the volition for abandoning that kamma which is bright with a bright result, and the volition for abandoning that kamma which is dark-and-bright with a dark-and-bright result. This, Puṇṇa, is called the kamma that is neither dark nor bright, with a neither-dark-nor-bright result, which leads to the destruction of kamma. These, Puṇṇa, are the four kinds of kamma that I have realized by myself through direct knowledge and proclaimed.”

82. Evaṃ vutte, puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Acelo [Pg.54] pana seniyo kukkuravatiko bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante…pe… pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. ‘‘Yo kho, seniya, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā’’ti.

82. When this was said, Puṇṇa the Koliyan, who practiced the cow-vow, said to the Blessed One: “Excellent, venerable sir! Excellent, venerable sir! Just as, venerable sir, one might set upright what had been overturned, or disclose what had been hidden, or point out the way to one who had gone astray, or bring a lamp into the darkness so that those with eyes could see forms, in the same way has the Blessed One made the Dhamma clear in various ways. May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for as long as life lasts.” Then Seniya the naked ascetic, who practiced the dog-vow, said to the Blessed One: “Excellent, venerable sir! Excellent, venerable sir! Just as, venerable sir, one might set upright what had been overturned … so too has the Dhamma been made clear. I, venerable sir, go for refuge to the Blessed One, to the Dhamma, and to the Bhikkhu Saṅgha. May I, venerable sir, receive the going forth in the Blessed One’s presence; may I receive the higher ordination.” “Seniya, one who previously belonged to another sect and desires the going forth and desires the higher ordination in this Dhamma and Discipline, must undergo probation for four months. At the end of four months, the bhikkhus, being satisfied, give him the going forth and the higher ordination into the state of a bhikkhu. But in this matter, individual differences are known to me.”

‘‘Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā upasampadaṃ te cattāro māse parivasanti catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya, ahaṃ cattāri vassāni parivasissāmi. Catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā’’ti. Alattha kho acelo seniyo kukkuravatiko bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā seniyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā seniyo arahataṃ ahosīti.

“Venerable sir, if those who formerly belonged to other sects, desiring the going forth and desiring the higher ordination in this Dhamma and Discipline, must undergo probation for four months, and at the end of four months, the bhikkhus, being satisfied, give them the going forth and the higher ordination into the state of a bhikkhu—then I will undergo probation for four years. At the end of four years, let the bhikkhus, being satisfied, give me the going forth and the higher ordination into the state of a bhikkhu.” The naked ascetic Seniya, who practiced the dog-vow, received the going forth in the presence of the Blessed One, and he received the higher ordination. Not long after his higher ordination, the Venerable Seniya, dwelling alone, withdrawn, diligent, ardent, and resolute, soon realized for himself—through direct knowledge—in this very life that unsurpassed culmination of the holy life for which clansmen rightly go forth from the household life into homelessness. He dwelled having attained it, and he understood: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” And the Venerable Seniya became one of the arahants.

Kukkuravatikasuttaṃ niṭṭhitaṃ sattamaṃ.

The seventh Sutta on the Dog-Vow Practitioner is concluded.

8. Abhayarājakumārasuttaṃ

8. The Sutta to Prince Abhaya

83. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho abhayo rājakumāro yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho abhayaṃ rājakumāraṃ nigaṇṭho nāṭaputto etadavoca – ‘‘ehi tvaṃ, rājakumāra, samaṇassa gotamassa vādaṃ [Pg.55] āropehi. Evaṃ te kalyāṇo kittisaddo abbhuggacchissati – ‘abhayena rājakumārena samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādo āropito’’’ti. ‘‘Yathā kathaṃ panāhaṃ, bhante, samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādaṃ āropessāmī’’ti? ‘‘Ehi tvaṃ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi – ‘bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā’ti? Sace te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – ‘bhāseyya, rājakumāra, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā’ti, tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṃ? Puthujjanopi hi taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpā’ti. Sace pana te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – ‘na, rājakumāra, tathāgato taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpā’ti, tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘atha kiñcarahi te, bhante, devadatto byākato – ‘‘āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto’’ti? Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti. Imaṃ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilituṃ. Seyyathāpi nāma purisassa ayosiṅghāṭakaṃ kaṇṭhe vilaggaṃ, so neva sakkuṇeyya uggilituṃ na sakkuṇeyya ogilituṃ; evameva kho te, rājakumāra, samaṇo gotamo imaṃ ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilitu’’nti. ‘‘Evaṃ, bhante’’ti kho abhayo rājakumāro nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

83. Thus have I heard. At one time the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrel Sanctuary. Then Prince Abhaya approached the Nigaṇṭha Nāṭaputta. Having approached, he paid homage to the Nigaṇṭha Nāṭaputta and sat down to one side. Seated to one side, the Nigaṇṭha Nāṭaputta said this to Prince Abhaya: "Come, Prince, bring an accusation against the ascetic Gotama. Thus, a good reputation will arise for you: ‘Prince Abhaya has brought an accusation against the ascetic Gotama, so mighty and so powerful!’" "But how, venerable sir, shall I bring an accusation against the ascetic Gotama, so mighty and so powerful?" "Come, Prince, approach the ascetic Gotama and say to him: ‘Venerable sir, would the Tathāgata speak words that are disagreeable and unpleasant to others?’ If the ascetic Gotama, being asked thus, answers: ‘Prince, the Tathāgata would speak words that are disagreeable and unpleasant to others,’ then you should say to him: ‘Then, venerable sir, what is the difference between you and an ordinary person? For an ordinary person also speaks words that are disagreeable and unpleasant to others.’ But if the ascetic Gotama, being asked thus, answers: ‘No, Prince, the Tathāgata would not speak words that are disagreeable and unpleasant to others,’ then you should say to him: ‘Then, venerable sir, why did you declare of Devadatta: “Devadatta is bound for the state of deprivation, Devadatta is bound for hell, Devadatta will remain for the eon, Devadatta is incorrigible”? Devadatta was angered and displeased by those words of yours.’ This, Prince, is a two-pronged question for the ascetic Gotama. When asked this, he will neither be able to spit it out nor swallow it. Just as if an iron spike were stuck in a man’s throat, he would be unable to spit it out or swallow it; so too, Prince, when the ascetic Gotama is asked this two-pronged question, he will neither be able to spit it out nor swallow it." "So be it, venerable sir," replied Prince Abhaya. Having consented to the Nigaṇṭha Nāṭaputta's words, he rose from his seat, paid homage to him, circumambulated him with his right side toward him, and approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side.

84. Ekamantaṃ nisinnassa kho abhayassa rājakumārassa sūriyaṃ ulloketvā etadahosi – ‘‘akālo kho ajja bhagavato vādaṃ āropetuṃ[Pg.56]. Sve dānāhaṃ sake nivesane bhagavato vādaṃ āropessāmī’’ti bhagavantaṃ etadavoca – ‘‘adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhatta’’nti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho abhayo rājakumāro bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena abhayassa rājakumārassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho abhayo rājakumāro bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho abhayo rājakumāro bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.

84. Then Prince Abhaya, who was sitting to one side, looked up at the sun and this thought occurred to him: 'Today is not the right time to bring an accusation against the Blessed One. Tomorrow I will bring an accusation against the Blessed One at my own residence.' So he said to the Blessed One: 'Venerable sir, may the Blessed One, with himself as the fourth, consent to a meal from me tomorrow.' The Blessed One consented by silence. Then Prince Abhaya, knowing the Blessed One's consent, rose from his seat, paid homage to the Blessed One, circumambulated him keeping him to the right, and departed. Then, at the passing of that night, the Blessed One, having dressed in the morning, took his bowl and robe and approached the residence of Prince Abhaya. Having approached, he sat down on the prepared seat. Then Prince Abhaya, with his own hands, satisfied and served the Blessed One with excellent hard and soft food. Then, when the Blessed One had eaten and had withdrawn his hand from the bowl, Prince Abhaya took a lower seat and sat down to one side.

85. Ekamantaṃ nisinno kho abhayo rājakumāro bhagavantaṃ etadavoca – ‘‘bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā’’ti? ‘‘Na khvettha, rājakumāra, ekaṃsenā’’ti. ‘‘Ettha, bhante, anassuṃ nigaṇṭhā’’ti. ‘‘Kiṃ pana tvaṃ, rājakumāra, evaṃ vadesi – ‘ettha, bhante, anassuṃ nigaṇṭhā’’’ti? ‘‘Idhāhaṃ, bhante, yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinnaṃ kho maṃ, bhante, nigaṇṭho nāṭaputto etadavoca – ‘ehi tvaṃ, rājakumāra, samaṇassa gotamassa vādaṃ āropehi. Evaṃ te kalyāṇo kittisaddo abbhuggacchissati – abhayena rājakumārena samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādo āropito’ti. Evaṃ vutte, ahaṃ, bhante, nigaṇṭhaṃ nāṭaputtaṃ etadavocaṃ – ‘yathā kathaṃ panāhaṃ, bhante, samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādaṃ āropessāmī’ti? ‘Ehi tvaṃ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi – bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpāti? Sace te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – bhāseyya, rājakumāra, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpāti, tamenaṃ tvaṃ evaṃ vadeyyāsi – atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṃ? Puthujjanopi hi taṃ vācaṃ bhāseyya [Pg.57] yā sā vācā paresaṃ appiyā amanāpāti. Sace pana te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – na, rājakumāra, tathāgato taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpāti, tamenaṃ tvaṃ evaṃ vadeyyāsi – atha kiñcarahi te, bhante, devadatto byākato – āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadattoti? Tāya ca pana te vācāya devadatto kupito ahosi anattamanoti. Imaṃ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilituṃ. Seyyathāpi nāma purisassa ayosiṅghāṭakaṃ kaṇṭhe vilaggaṃ, so neva sakkuṇeyya uggilituṃ na sakkuṇeyya ogilituṃ; evameva kho te, rājakumāra, samaṇo gotamo imaṃ ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilitu’’’nti.

85. Prince Abhaya, who was sitting to one side, said to the Blessed One: 'Venerable sir, would the Tathāgata speak words that are disagreeable and unpleasant to others?' 'Prince, in this matter, there is no categorical answer.' 'On this point, venerable sir, the Nigaṇṭhas are lost.' 'But why, Prince, do you say: “On this point, venerable sir, the Nigaṇṭhas are lost”?' 'Once, venerable sir, I approached the Nigaṇṭha Nāṭaputta; having approached, I paid homage to him and sat down to one side. Venerable sir, as I was sitting to one side, the Nigaṇṭha Nāṭaputta said this to me: “Come, Prince, bring an accusation against the ascetic Gotama. In this way, a good report of your fame will spread: ‘An accusation has been brought by Prince Abhaya against the ascetic Gotama, so mighty and so powerful!’” When this was said, venerable sir, I replied to the Nigaṇṭha Nāṭaputta: “But how, venerable sir, can I bring an accusation against the ascetic Gotama, so mighty and so powerful?” “Come, Prince, approach the ascetic Gotama and say this to him: ‘Venerable sir, would the Tathāgata speak words that are disagreeable and unpleasant to others?’ If the ascetic Gotama, when asked this by you, answers: ‘Prince, the Tathāgata would speak such words,’ then you should say to him: ‘Then, venerable sir, what is the difference between you and an ordinary person? For an ordinary person also speaks words that are disagreeable and unpleasant to others.’ But if the ascetic Gotama, when asked this by you, answers: ‘No, Prince, the Tathāgata would not speak words that are disagreeable and unpleasant to others,’ then you should say to him: ‘Then why, venerable sir, was Devadatta declared by you: “Devadatta is bound for the states of deprivation, Devadatta is destined for hell, Devadatta will remain there for an aeon, Devadatta is incorrigible”? And by those words of yours, Devadatta was angered and displeased.’ Prince, the ascetic Gotama, when asked this two-edged question by you, will be able neither to spit it out nor to swallow it. Just as if an iron hook were stuck in a man’s throat, and he would be able neither to spit it out nor to swallow it; even so, Prince, the ascetic Gotama, when asked this two-edged question by you, will be able neither to spit it out nor to swallow it.”'

86. Tena kho pana samayena daharo kumāro mando uttānaseyyako abhayassa rājakumārassa aṅke nisinno hoti. Atha kho bhagavā abhayaṃ rājakumāraṃ etadavoca – ‘‘taṃ kiṃ maññasi, rājakumāra, sacāyaṃ kumāro tuyhaṃ vā pamādamanvāya dhātiyā vā pamādamanvāya kaṭṭhaṃ vā kaṭhalaṃ vā mukhe āhareyya, kinti naṃ kareyyāsī’’ti? ‘‘Āhareyyassāhaṃ, bhante. Sace, bhante, na sakkuṇeyyaṃ ādikeneva āhattuṃ, vāmena hatthena sīsaṃ pariggahetvā dakkhiṇena hatthena vaṅkaṅguliṃ karitvā salohitampi āhareyyaṃ. Taṃ kissa hetu? Atthi me, bhante, kumāre anukampā’’ti. ‘‘Evameva kho, rājakumāra, yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ [Pg.58] anatthasaṃhitaṃ sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ sā ca paresaṃ piyā manāpā tampi tathāgato vācaṃ na bhāsati. Yañca tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ sā ca paresaṃ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Taṃ kissa hetu? Atthi, rājakumāra, tathāgatassa sattesu anukampā’’ti.

86. Now at that time a young, simple, infant boy, lying on his back, was seated on Prince Abhaya's lap. Then the Blessed One said to Prince Abhaya: "What do you think, Prince? If this boy, through your carelessness or the nurse's carelessness, were to put a stick or a potsherd in his mouth, what would you do to him?" "I would remove it, venerable sir. If, venerable sir, I could not remove it at the very first attempt, I would hold his head with my left hand and, making my right finger crooked, I would remove it even if it meant drawing blood. Why is that? Because I have compassion for the boy, venerable sir." "Just so, Prince, the Tathāgata knows speech that is untrue, incorrect, and unbeneficial, and that is disagreeable and unpleasant to others—such speech the Tathāgata does not utter. The Tathāgata also knows speech that is true, correct, but unbeneficial, and that is disagreeable and unpleasant to others—such speech the Tathāgata does not utter. But the Tathāgata knows speech that is true, correct, and beneficial, though it is disagreeable and unpleasant to others—in that case, the Tathāgata is one who knows the right time for speaking such words. The Tathāgata knows speech that is untrue, incorrect, and unbeneficial, but that is agreeable and pleasant to others—such speech the Tathāgata does not utter. The Tathāgata also knows speech that is true, correct, but unbeneficial, and that is agreeable and pleasant to others—such speech the Tathāgata does not utter. But the Tathāgata knows speech that is true, correct, and beneficial, and that is agreeable and pleasant to others—in that case, the Tathāgata is one who knows the right time for speaking such words. Why is that? Because, Prince, the Tathāgata has compassion for beings."

87. ‘‘Yeme, bhante, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṃ abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti, pubbeva nu kho, etaṃ, bhante, bhagavato cetaso parivitakkitaṃ hoti ‘ye maṃ upasaṅkamitvā evaṃ pucchissanti tesāhaṃ evaṃ puṭṭho evaṃ byākarissāmī’ti, udāhu ṭhānasovetaṃ tathāgataṃ paṭibhātī’’ti?

87. “Venerable sir, when those wise khattiyas, wise brahmins, wise householders, and wise ascetics formulate a question and approach the Tathāgata to ask it, has this, venerable sir, already been considered in the Blessed One's mind: ‘When they approach me and ask thus, I, being asked thus, will answer them thus’? Or does it occur to the Tathāgata on the spot?”

‘‘Tena hi, rājakumāra, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājakumāra, kusalo tvaṃ rathassa aṅgapaccaṅgāna’’nti?

“In that case, Prince, I will ask you a counter-question on this very point. Answer as you see fit. What do you think, Prince, are you skilled in the various parts of a chariot?”

‘‘Evaṃ, bhante, kusalo ahaṃ rathassa aṅgapaccaṅgāna’’nti.

“Yes, venerable sir, I am skilled in the various parts of a chariot.”

‘‘Taṃ kiṃ maññasi, rājakumāra, ye taṃ upasaṅkamitvā evaṃ puccheyyuṃ – ‘kiṃ nāmidaṃ rathassa aṅgapaccaṅga’nti? Pubbeva nu kho te etaṃ cetaso parivitakkitaṃ assa ‘ye maṃ upasaṅkamitvā evaṃ pucchissanti tesāhaṃ evaṃ puṭṭho evaṃ byākarissāmī’ti, udāhu ṭhānasovetaṃ paṭibhāseyyā’’ti?

“What do you think, Prince? If those who approached you were to ask, ‘What is the name of this part of the chariot?’ would you have previously thought in your mind: ‘When they approach me and ask thus, I, being asked thus, will answer them thus,’ or would it occur to you on the spot?”

‘‘Ahañhi, bhante, rathiko saññāto kusalo rathassa aṅgapaccaṅgānaṃ. Sabbāni me rathassa aṅgapaccaṅgāni suviditāni. Ṭhānasovetaṃ maṃ paṭibhāseyyā’’ti.

“Venerable sir, I am a renowned charioteer, skilled in the various parts of a chariot. All the various parts of a chariot are well-known to me. It would occur to me on the spot.”

‘‘Evameva kho, rājakumāra, ye te khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṃ abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti, ṭhānasovetaṃ tathāgataṃ paṭibhāti. Taṃ kissa hetu? Sā hi, rājakumāra, tathāgatassa dhammadhātu suppaṭividdhā yassā dhammadhātuyā suppaṭividdhattā ṭhānasovetaṃ tathāgataṃ paṭibhātī’’ti.

“In the same way, Prince, when those wise khattiyas, wise brahmins, wise householders, or wise ascetics formulate a question and approach the Tathāgata to ask, it occurs to the Tathāgata on the spot. Why is that? Because, Prince, that Dhamma-element has been thoroughly penetrated by the Tathāgata. Because that Dhamma-element has been thoroughly penetrated, it occurs to the Tathāgata on the spot.”

Evaṃ vutte, abhayo rājakumāro bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

When this was said, Prince Abhaya said to the Blessed One: “Magnificent, venerable sir! Magnificent, venerable sir! ... From this day forth, may the Blessed One remember me as a lay follower who has gone for refuge for life.”

Abhayarājakumārasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

The Discourse to Prince Abhaya, the eighth, is concluded.

9. Bahuvedanīyasuttaṃ

9. The Discourse on Many Kinds of Feeling

88. Evaṃ [Pg.59] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘kati nu kho, bhante udāyi, vedanā vuttā bhagavatā’’ti? ‘‘Tisso kho, thapati, vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā’’ti. Evaṃ vutte, pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Dutiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘na kho, gahapati, dve vedanā vuttā bhagavatā; tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā’’ti. Dutiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Tatiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘na kho, thapati, dve vedanā vuttā bhagavatā; tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā’’ti. Tatiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – ‘‘na kho, bhante udāyi, tisso vedanā vuttā bhagavatā, dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā’’ti. Neva kho sakkhi āyasmā udāyī pañcakaṅgaṃ thapatiṃ saññāpetuṃ na panāsakkhi pañcakaṅgo thapati āyasmantaṃ udāyiṃ saññāpetuṃ.

88. Thus have I heard. At one time, the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. Then Pañcakaṅga the carpenter approached the Venerable Udāyī; having approached, he paid homage to the Venerable Udāyī and sat down to one side. Seated to one side, Pañcakaṅga the carpenter said to the Venerable Udāyī: “Venerable Udāyī, how many feelings have been declared by the Blessed One?” “Indeed, carpenter, three feelings have been declared by the Blessed One: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. These, carpenter, are the three feelings declared by the Blessed One.” When this was said, Pañcakaṅga the carpenter said to the Venerable Udāyī: “Venerable Udāyī, not three feelings have been declared by the Blessed One; two feelings have been declared by the Blessed One—pleasant feeling and painful feeling. That neither-painful-nor-pleasant feeling, venerable sir, has been declared by the Blessed One as included in peaceful, sublime pleasure.” For a second time, the Venerable Udāyī said to Pañcakaṅga the carpenter: “No, householder, two feelings have not been declared by the Blessed One; three feelings have been declared by the Blessed One: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. These, carpenter, are the three feelings declared by the Blessed One.” For a second time, Pañcakaṅga the carpenter said to the Venerable Udāyī: “Venerable Udāyī, not three feelings have been declared by the Blessed One; two feelings have been declared by the Blessed One—pleasant feeling and painful feeling. That neither-painful-nor-pleasant feeling, venerable sir, has been declared by the Blessed One as included in peaceful, sublime pleasure.” For a third time, the Venerable Udāyī said to Pañcakaṅga the carpenter: “No, carpenter, two feelings have not been declared by the Blessed One; three feelings have been declared by the Blessed One: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. These, carpenter, are the three feelings declared by the Blessed One.” For a third time, Pañcakaṅga the carpenter said to the Venerable Udāyī: “Venerable Udāyī, not three feelings have been declared by the Blessed One; two feelings have been declared by the Blessed One—pleasant feeling and painful feeling. That neither-painful-nor-pleasant feeling, venerable sir, has been declared by the Blessed One as included in peaceful, sublime pleasure.” The Venerable Udāyī was not able to convince Pañcakaṅga the carpenter, nor was Pañcakaṅga the carpenter able to convince the Venerable Udāyī.

89. Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ imaṃ kathāsallāpaṃ. Atha kho āyasmā ānando [Pg.60] yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando yāvatako ahosi āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Evaṃ vutte, bhagavā āyasmantaṃ ānandaṃ etadavoca – ‘‘santaññeva kho, ānanda, pariyāyaṃ pañcakaṅgo thapati udāyissa nābbhanumodi, santaññeva ca pana pariyāyaṃ udāyī pañcakaṅgassa thapatissa nābbhanumodi. Dvepānanda, vedanā vuttā mayā pariyāyena, tissopi vedanā vuttā mayā pariyāyena, pañcapi vedanā vuttā mayā pariyāyena, chapi vedanā vuttā mayā pariyāyena, aṭṭhārasapi vedanā vuttā mayā pariyāyena, chattiṃsapi vedanā vuttā mayā pariyāyena, aṭṭhasatampi vedanā vuttā mayā pariyāyena. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ na samanujānissanti na samanumaññissanti na samanumodissanti tesametaṃ pāṭikaṅkhaṃ – bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissanti. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanujānissanti samanumaññissanti samanumodissanti tesametaṃ pāṭikaṅkhaṃ – samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissanti’’.

89. The Venerable Ānanda heard this conversation between the Venerable Udāyī and Pañcakaṅga the carpenter. Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Ānanda reported to the Blessed One the entire conversation that had taken place between the Venerable Udāyī and Pañcakaṅga the carpenter. When this was said, the Blessed One said to the Venerable Ānanda: “Indeed, Ānanda, from one valid perspective, Pañcakaṅga the carpenter did not approve of what Udāyī said, and from another valid perspective, Udāyī did not approve of what Pañcakaṅga the carpenter said. Ānanda, by way of exposition, I have declared two feelings; by way of exposition, I have declared three feelings; by way of exposition, I have declared five feelings; by way of exposition, I have declared six feelings; by way of exposition, I have declared eighteen feelings; by way of exposition, I have declared thirty-six feelings; and by way of exposition, I have declared one hundred and eight feelings. Thus, Ānanda, the Dhamma has been taught by me with exposition. When the Dhamma has been taught by me with such exposition, for those who will not understand, acknowledge, or approve of what is well-spoken and well-said by one another—this can be expected of them: they will live having given rise to quarrels, given rise to disputes, and fallen into contention, piercing each other with verbal spears. Thus, Ānanda, the Dhamma has been taught by me with exposition. When the Dhamma has been taught by me with such exposition, for those who will understand, acknowledge, and approve of what is well-spoken and well-said by one another—this can be expected of them: they will live in concord, rejoicing together, without contention, having become like milk and water mixed, regarding one another with loving eyes.”

90. ‘‘Pañca kho ime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā…pe… jivhāviññeyyā rasā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, ānanda, pañca kāmaguṇā. Yaṃ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ.

90. “Ānanda, there are these five strands of sensual pleasure. Which five? Forms cognizable by the eye that are desirable, pleasing, agreeable, of a lovely form, connected with sensual desire, and enticing; sounds cognizable by the ear... smells cognizable by the nose... tastes cognizable by the tongue... tactile objects cognizable by the body that are desirable, pleasing, agreeable, of a lovely form, connected with sensual desire, and enticing—these, Ānanda, are the five strands of sensual pleasure. Ānanda, whatever pleasure and mental joy arises in dependence on these five strands of sensual pleasure, this is called sensual pleasure.”

‘‘Yo kho, ānanda, evaṃ vadeyya – ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati[Pg.61]. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Ānanda, if anyone were to say, ‘This is the ultimate happiness and joy that beings experience,’ I do not approve of that. For what reason? Because, Ānanda, there is another happiness more excellent and more sublime than this happiness. And what, Ānanda, is that other happiness more excellent and more sublime than this happiness? Here, Ānanda, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. This, Ānanda, is that other happiness more excellent and more sublime than this happiness.”

‘‘Yo kho, ānanda, evaṃ vadeyya – ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Ānanda, if anyone were to say, ‘This is the ultimate happiness and joy that beings experience,’ I do not approve of that. For what reason? Because, Ānanda, there is another happiness more excellent and more sublime than this happiness. And what, Ānanda, is that other happiness more excellent and more sublime than this happiness? Here, Ānanda, a bhikkhu, with the stilling of applied thought and sustained thought… enters and dwells in the second jhāna. This, Ānanda, is that other happiness more excellent and more sublime than this happiness.”

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Ānanda, if anyone were to say… and what, Ānanda, is that other happiness more excellent and more sublime than this happiness? Here, Ānanda, a bhikkhu, with the fading away of rapture… enters and dwells in the third jhāna. This, Ānanda, is that other happiness more excellent and more sublime than this happiness.”

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Ānanda, if anyone were to say… and what, Ānanda, is that other happiness more excellent and more sublime than this happiness? Here, Ānanda, a bhikkhu, with the abandoning of pleasure… enters and dwells in the fourth jhāna. This, Ānanda, is that other happiness more excellent and more sublime than this happiness.”

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Ānanda, if anyone were to say… and what, Ānanda, is that other happiness more excellent and more sublime than this happiness? Here, Ānanda, a bhikkhu, with the complete transcending of perceptions of form, with the passing away of perceptions of resistance, not attending to perceptions of diversity, thinking ‘space is infinite,’ enters and dwells in the base of infinite space. This, Ānanda, is that other happiness more excellent and more sublime than this happiness.”

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Ānanda, if anyone were to say… and what, Ānanda, is that other happiness more excellent and more sublime than this happiness? Here, Ānanda, a bhikkhu, with the complete transcending of the base of infinite space, thinking, ‘consciousness is infinite,’ enters and dwells in the base of infinite consciousness. This, Ānanda, is that other happiness more excellent and more sublime than this happiness.”

‘‘Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Ānanda, if anyone were to say… and what, Ānanda, is that other happiness more excellent and more sublime than this happiness? Here, Ānanda, a bhikkhu, with the complete transcending of the base of infinite consciousness, thinking, ‘There is nothing,’ enters and dwells in the base of nothingness. This, Ānanda, is that other happiness more excellent and more sublime than this happiness.”

‘‘Yo [Pg.62] kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Ānanda, if anyone were to say… and what, Ānanda, is that other happiness more excellent and more sublime than this happiness? Here, Ānanda, a bhikkhu, having completely transcended the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception. This, Ānanda, is that other happiness more excellent and more sublime than this happiness.”

‘‘Yo kho, ānanda, evaṃ vadeyya – ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Ānanda, if anyone were to say, ‘This is the ultimate happiness and joy that beings experience,’ I do not approve of that. For what reason? Because, Ānanda, there is another happiness more excellent and more sublime than this happiness. And what, Ānanda, is that other happiness more excellent and more sublime than this happiness? Here, Ānanda, a bhikkhu, having entirely transcended the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. This, Ānanda, is that other happiness more excellent and more sublime than this happiness.”

91. ‘‘Ṭhānaṃ kho panetaṃ, ānanda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘saññāvedayitanirodhaṃ samaṇo gotamo āha; tañca sukhasmiṃ paññapeti. Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti? Evaṃvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘na kho, āvuso, bhagavā sukhaṃyeva vedanaṃ sandhāya sukhasmiṃ paññapeti; api ca, āvuso, yattha yattha sukhaṃ upalabbhati yahiṃ yahiṃ taṃ taṃ tathāgato sukhasmiṃ paññapetī’’’ti.

91. “It is possible, Ānanda, that wanderers of other sects might say this: ‘The ascetic Gotama speaks of the cessation of perception and feeling, and he designates it as happiness. What is this, and how is this?’ When wanderers of other sects speak thus, Ānanda, they should be told this: ‘Friends, the Blessed One does not designate as happiness only pleasant feeling; but rather, friends, wherever and in whatever way happiness is found, the Tathāgata designates that as happiness.’”

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

The Blessed One said this. The Venerable Ānanda, gratified, rejoiced in the Blessed One's words.

Bahuvedanīyasuttaṃ niṭṭhitaṃ navamaṃ.

The Discourse on Many Kinds of Feeling, the ninth, is concluded.

10. Apaṇṇakasuttaṃ

10. The Apaṇṇaka Sutta

92. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena sālā nāma kosalānaṃ brāhmaṇagāmo tadavasari. Assosuṃ kho sāleyyakā brāhmaṇagahapatikā – ‘‘samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ sālaṃ [Pg.63] anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti. Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

92. Thus have I heard. At one time the Blessed One was wandering on tour among the Kosalans with a great community of monks, and he arrived at Sālā, a Kosalan brahmin village. The brahmin householders of Sālā heard: “The ascetic Gotama, the son of the Sakyans, who went forth from the Sakyan clan, has arrived at Sālā while wandering on tour among the Kosalans with a great community of monks. Now a good report of that Master Gotama has spread thus: ‘That Blessed One is an Arahant, a perfectly enlightened one, accomplished in knowledge and conduct, the Well-farer, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Enlightened One, the Blessed One.’ He has realized with his own direct knowledge and makes known this world with its gods, Māras, and Brahmās, this generation with its ascetics and brahmins, its devas and humans. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing, and he reveals a holy life that is utterly complete and pure. It is good indeed to see such Arahants.” Then the brahmin householders of Sālā approached the Blessed One. Having approached, some paid homage to the Blessed One and sat down to one side. Some exchanged greetings with the Blessed One and, when the courteous and memorable talk was concluded, sat down to one side. Some raised their hands in reverential salutation toward the Blessed One and sat down to one side. Some announced their name and clan in the presence of the Blessed One and sat down to one side. Some remained silent and sat down to one side.

93. Ekamantaṃ nisinne kho sāleyyake brāhmaṇagahapatike bhagavā etadavoca – ‘‘atthi pana vo, gahapatayo, koci manāpo satthā yasmiṃ vo ākāravatī saddhā paṭiladdhā’’ti? ‘‘Natthi kho no, bhante, koci manāpo satthā yasmiṃ no ākāravatī saddhā paṭiladdhā’’ti. ‘‘Manāpaṃ vo, gahapatayo, satthāraṃ alabhantehi ayaṃ apaṇṇako dhammo samādāya vattitabbo. Apaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṃ hitāya sukhāya. Katamo ca, gahapatayo, apaṇṇako dhammo’’?

93. When the brahmin householders of Sālā were seated to one side, the Blessed One said this to them: “Householders, is there for you any agreeable teacher in whom you have acquired faith that is based on reason?” “No, venerable sir, there is no agreeable teacher for us in whom we have acquired faith that is based on reason.” “Householders, since you have not found an agreeable teacher, this infallible teaching should be undertaken and practiced. For, householders, an infallible teaching, when completely undertaken, will be for your long-term welfare and happiness. And what, householders, is the infallible teaching?”

94. ‘‘Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ; natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko; natthi mātā, natthi pitā; natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ [Pg.64] eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ; atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko; atthi ayaṃ loko, atthi paro loko; atthi mātā, atthi pitā; atthi sattā opapātikā; atthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Taṃ kiṃ maññatha, gahapatayo – ‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’’’ti? ‘‘Evaṃ, bhante’’.

94. “Householders, there are some ascetics and brahmins who are of such a doctrine and view: ‘There is no fruit of giving, no fruit of great sacrifice, no fruit of offerings; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no spontaneously arisen beings; there are in the world no ascetics and brahmins who are well-gone, well-practiced, and who, having realized this world and the other world for themselves with direct knowledge, make them known.’ But, householders, there are other ascetics and brahmins whose doctrines are directly contrary to those. They say: ‘There is fruit of giving, there is fruit of great sacrifice, there is fruit of offerings; there is fruit and result of good and bad actions; there is this world, there is the other world; there is mother, there is father; there are spontaneously arisen beings; there are in the world ascetics and brahmins who are well-gone, well-practiced, and who, having realized this world and the other world for themselves with direct knowledge, make them known.’ What do you think, householders? Are not these ascetics and brahmins directly opposed to one another in their views?” “So it is, venerable sir.”

95. ‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva pana paraṃ lokaṃ ‘natthi paro loko’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti paraṃ saññāpeti ; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.

95. “In this regard, householders, concerning those ascetics and brahmins who hold such a doctrine and view: ‘There is no fruit of giving... who, having realized this world and the other world for themselves with direct knowledge, make them known’—this is to be expected of them: having rejected these three wholesome things—good bodily conduct, good verbal conduct, and good mental conduct—they will undertake and practice these three unwholesome things—bad bodily conduct, bad verbal conduct, and bad mental conduct. For what reason? Because those venerable ascetics and brahmins do not see the danger, the inferiority, and the defilement of unwholesome states, nor the benefit in renunciation and the aspect of purification of wholesome states. Though there really is another world, their view is: ‘There is no other world.’ This is their wrong view. Though there really is another world, they form the intention: ‘There is no other world.’ This is their wrong intention. Though there really is another world, they speak the words: ‘There is no other world.’ This is their wrong speech. Though there really is another world, they say: ‘There is no other world,’ thereby opposing those Arahants who know the other world. Though there really is another world, they persuade others that: ‘There is no other world.’ This is their teaching of false doctrine. And by means of that teaching of false doctrine, they praise themselves and disparage others. Thus, their good virtue was already abandoned beforehand, and their lack of virtue is established—this wrong view, wrong intention, wrong speech, opposition to the noble ones, teaching of false doctrine, self-praise, and disparagement of others. In this way, for them, these many evil, unwholesome states arise conditioned by wrong view.

‘‘Tatra[Pg.65], gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho natthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati; sace kho atthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi natthikavādo’ti. Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.

Householders, therein a wise man reflects thus: ‘If, indeed, there is no other world, then this venerable person, with the breakup of the body, will make himself safe. If, indeed, there is another world, then this venerable person, with the breakup of the body, after death, will be reborn in a state of deprivation, a bad destination, a place of ruin, in hell. Let it be, indeed, that there is no other world; let the words of those venerable samaṇas and brāhmaṇas be true. And yet, this venerable person is censured by the wise in this very life as an immoral person, of wrong view, a nihilist.’ If, indeed, there really is another world, then for this venerable person there is a losing throw in both cases: in that he is censured by the wise in this very life, and in that, with the breakup of the body, after death, he will be reborn in a state of deprivation, a bad destination, a place of ruin, in hell. Thus, for him, this incontrovertible teaching is badly grasped and badly undertaken; it stands pervading only one side, and it forsakes the wholesome position.

96. ‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi dinnaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā [Pg.66] aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.

96. Householders, therein, for those samaṇas and brāhmaṇas who speak thus and hold such a view—‘There is what is given… who, having realized it for themselves by direct knowledge, make known this world and the next’—this is to be expected: that they will avoid these three unwholesome states—misconduct of body, misconduct of speech, and misconduct of mind—and, having undertaken these three wholesome states—good conduct of body, good conduct of speech, and good conduct of mind—they will so conduct themselves. For what reason? Because those venerable samaṇas and brāhmaṇas see the danger, inferiority, and defilement of unwholesome states, and they see the benefit in renunciation, the aspect of purification, of wholesome states. Since there really is another world, his view is ‘There is another world’; that is his right view. Since there really is another world, he thinks ‘There is another world’; that is his right thought. Since there really is another world, he speaks the words ‘There is another world’; that is his right speech. Since there really is another world, he says ‘There is another world’; he does not act in opposition to those Arahants who know the other world. Since there really is another world, he makes it known to others that ‘There is another world’; that is for him a making known of the true Dhamma. And by that making known of the true Dhamma, he neither extols himself nor disparages others. Thus, even beforehand, his immorality is abandoned and morality is established. And this right view, right thought, right speech, non-opposition to the noble ones, making known of the true Dhamma, not extolling oneself, and not disparaging others—in this way, for him, these many wholesome states arise conditioned by right view.

‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho atthi paro loko, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi atthikavādo’ti. Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.

Householders, therein a wise man reflects thus: ‘If, indeed, there is another world, then this venerable person, with the breakup of the body, after death, will be reborn in a good destination, a heavenly world. Let it be, indeed, that there is no other world; let the words of those venerable samaṇas and brāhmaṇas be true. And yet, this venerable person is praised by the wise in this very life as a virtuous person, of right view, an affirmationist.’ If, indeed, there really is another world, then for this venerable person there is a winning throw in both cases: in that he is praised by the wise in this very life, and in that, with the breakup of the body, after death, he will be reborn in a good destination, a heavenly world. Thus, for him, this incontrovertible teaching is well-grasped and well-undertaken; it stands pervading both sides, and it forsakes the unwholesome position.

97. ‘‘Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṃsu – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato [Pg.67] socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’’ti? ‘‘Evaṃ, bhante’’.

97. Householders, there are some ascetics and brahmins who speak thus and are of such a view: ‘For one who acts or causes another to act, who cuts or causes another to cut, who torments or causes another to torment, who causes grief or causes another to grieve, who wearies or causes another to weary, who agitates or causes another to agitate, who takes the life of a living being, who takes what is not given, who breaks into a house, who plunders, who commits robbery in a single house, who stands on the highway, who goes to another’s wife, who speaks falsely—for one who does so, no evil is done. Even if one were to make the living beings on this earth into one mass of flesh, one heap of flesh, with a razor-edged wheel, from that cause there is no evil, there is no accrual of evil. If one were to go along the southern bank of the Ganges killing and causing to kill, cutting and causing to cut, tormenting and causing to torment, from that cause there is no evil, there is no accrual of evil. If one were to go along the northern bank of the Ganges giving and causing to give, sacrificing and causing to sacrifice, from that cause there is no merit, there is no accrual of merit. Through giving, through taming, through restraint, through truthful speech, there is no merit, there is no accrual of merit.’ Now, householders, among those very ascetics and brahmins, there are some ascetics and brahmins who hold a directly opposing view. They speak thus: ‘For one who acts or causes another to act, who cuts or causes another to cut, who torments or causes another to torment, who causes grief or causes another to grieve, who wearies or causes another to weary, who agitates or causes another to agitate, who takes the life of a living being, who takes what is not given, who breaks into a house, who plunders, who commits robbery in a single house, who stands on the highway, who goes to another’s wife, who speaks falsely—for one who does so, evil is done. Even if one were to make the living beings on this earth into one mass of flesh, one heap of flesh, with a razor-edged wheel, from that cause there is evil, there is an accrual of evil. If one were to go along the southern bank of the Ganges killing and causing to kill, cutting and causing to cut, tormenting and causing to torment, from that cause there is evil, there is an accrual of evil. If one were to go along the northern bank of the Ganges giving and causing to give, sacrificing and causing to sacrifice, from that cause there is merit, there is an accrual of merit. Through giving, through taming, through restraint, through truthful speech, there is merit, there is an accrual of merit.’ What do you think, householders? Are not these ascetics and brahmins of a directly opposing view to one another?” “It is so, venerable sir.”

98. ‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento…pe… dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti saṅkappeti; svāssa hoti [Pg.68] micchāsaṅkappo. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti āha, ye te arahanto kiriyavādā tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.

98. Householders, in that regard, for those ascetics and brahmins who speak thus and are of such a view: ‘For one who acts or causes another to act… who speaks falsely—for one who does so, no evil is done… Through giving, through taming, through restraint, through truthful speech, there is no merit, there is no accrual of merit’—this is to be expected of them: they will abandon these three wholesome states—good bodily conduct, good verbal conduct, and good mental conduct—and will undertake and practice these three unwholesome states—misconduct in body, misconduct in speech, and misconduct in mind. For what reason? Because those venerable ascetics and brahmins do not see the danger, the inferiority, and the defilement of unwholesome states, nor do they see the benefit in renunciation and the aspect of purity of wholesome states. Indeed, though action truly exists, his view is, ‘There is no action’; this is his wrong view. Indeed, though action truly exists, he thinks, ‘There is no action’; this is his wrong thought. Indeed, though action truly exists, he speaks the words, ‘There is no action’; this is his wrong speech. When he says, ‘There is no action,’ he opposes those Arahants who are proponents of action. He convinces another that ‘There is no action’; this is his instruction contrary to the true Dhamma. And by means of that instruction contrary to the true Dhamma, he extols himself and disparages others. Thus, for him, good virtue was already abandoned before, and bad virtue has become established. And there is this wrong view, this wrong thought, this wrong speech, this opposition to the noble ones, this instruction contrary to the true Dhamma, and this self-exaltation and disparagement of others. In this way, for him, these many evil, unwholesome states arise conditioned by wrong view.

‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho natthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati; sace kho atthi kiriyā evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi akiriyavādo’ti. Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.

Here, householders, a wise person reflects thus: ‘If indeed there is no action, then this venerable individual will make himself safe on the breakup of the body. But if indeed there is action, then this venerable individual, on the breakup of the body, after death, will be reborn in a state of loss, a bad destination, a place of ruin, in hell. Let there indeed be no action, let the words of those venerable ascetics and brahmins be true; and yet this venerable individual is censured by the wise in this very life as: “An immoral individual, of wrong view, a proponent of non-action.”’ If indeed there is action, then for this venerable individual there is a losing throw in both cases: in that he is censured by the wise in this very life, and in that on the breakup of the body, after death, he will be reborn in a state of loss, a bad destination, a place of ruin, in hell. Thus, for him, this incontrovertible teaching is wrongly taken up and wrongly undertaken; it stands covering one side, abandoning the wholesome position.

99. ‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto [Pg.69] chedāpento, pacanto pācento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti āha; ye te arahanto kiriyavādā tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.

99. Here, householders, among them, those ascetics and brahmins who have such a saying, such a view: ‘For one who acts or causes another to act, for one who cuts or causes another to cut, for one who torments or causes another to be tormented, for one who causes grief or causes another to grieve, for one who becomes fatigued or causes another to be fatigued, for one who trembles or causes another to tremble, for one who takes life, who takes what is not given, who commits burglary, who commits plunder, who robs a single house, who stands in ambush, who goes to another’s wife, who speaks falsely; for one who acts, evil is done. Even if one were to make the living beings on this earth into a single heap of flesh, a single mass of flesh, with a razor-rimmed wheel, there is evil from that cause, there is an influx of evil. Even if one were to go to the southern bank of the Ganges, killing and causing to kill, cutting and causing to cut, tormenting and causing to torment, there is evil from that cause, there is an influx of evil. Even if one were to go to the northern bank of the Ganges, giving and causing to give, sacrificing and causing to sacrifice, there is merit from that cause, there is an influx of merit. Through giving, through taming, through restraint, through truthful speech, there is merit, there is an influx of merit’—is it to be expected of them that they, having rejected these three unwholesome states—bodily misconduct, verbal misconduct, and mental misconduct—will live having undertaken these three wholesome states—bodily good conduct, verbal good conduct, and mental good conduct? For what reason? Because those venerable ascetics and brahmins see the danger, the inferiority, and the defilement of unwholesome states, and they see the benefit in renunciation and the aspect of purification in wholesome states. When action indeed exists, his view is: ‘There is action.’ That is his right view. When action indeed exists, he resolves: ‘There is action.’ That is his right resolve. When action indeed exists, he speaks the words: ‘There is action.’ That is his right speech. When action indeed exists, he says: ‘There is action.’ He does not act contrary to those Arahants who are proponents of action. When action indeed exists, he instructs another: ‘There is action.’ That is his instruction in the true Dhamma. And by that instruction in the true Dhamma, he neither extols himself nor disparages others. Thus, indeed, his former immorality is abandoned, and morality is established for him—and this right view, right resolve, right speech, non-opposition to the noble ones, instruction in the true Dhamma, non-self-exaltation, and non-disparagement of others. In this way, for him, these many wholesome states arise conditioned by right view.

‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho atthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi kiriyavādo’ti. Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.

Here, householders, a wise person reflects thus: ‘If indeed there is action, then this venerable individual, on the breakup of the body, after death, will be reborn in a good destination, a heavenly world. Let there indeed be no action, let the words of those venerable ascetics and brahmins be true; and yet this venerable individual is praised by the wise in this very life as: “A moral individual, of right view, a proponent of action.”’ If indeed there is action, then for this venerable individual there is a winning throw in both cases: in that he is praised by the wise in this very life, and in that on the breakup of the body, after death, he will be reborn in a good destination, a heavenly world. Thus, for him, this incontrovertible teaching is well taken up and well undertaken; it stands covering both sides, abandoning the unwholesome position.

100. ‘‘Santi[Pg.70], gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi hetu, atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. Atthi hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhanti. Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’ti? ‘Evaṃ, bhante’.

100. Householders, there are some ascetics and brahmins who hold such a doctrine and view: ‘There is no cause, no condition for the defilement of beings; without cause, without condition, beings are defiled. There is no cause, no condition for the purification of beings; without cause, without condition, beings are purified. There is no strength, there is no energy, there is no manly stamina, there is no manly effort; all beings, all that breathe, all creatures, all that live are without power, without strength, without energy, developed by destiny, association, and nature, and experience pleasure and pain in the six classes of birth alone.’ And, householders, among those very ascetics and brahmins, some ascetics and brahmins hold a directly opposing doctrine. They speak thus: ‘There is a cause, there is a condition for the defilement of beings; with cause, with condition, beings are defiled. There is a cause, there is a condition for the purification of beings; with cause, with condition, beings are purified. There is strength, there is energy, there is manly stamina, there is manly effort; not all beings, all that breathe, all creatures, all that live are without power, without strength, without energy, developed by destiny, association, and nature, experiencing pleasure and pain in the six classes of birth alone.’ What do you think, householders? Are not these ascetics and brahmins of a directly opposing doctrine to one another?” “So it is, Venerable Sir.”

101. ‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana hetuṃ ‘natthi [Pg.71] hetū’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attānukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.

101. Householders, in this matter, for those ascetics and brahmins who hold such a doctrine and view: ‘There is no cause, no condition for the defilement of beings… they experience pleasure and pain in the six classes of birth alone’—this is to be expected of them: having rejected these three wholesome states, namely, good bodily conduct, good verbal conduct, and good mental conduct, they will undertake and practice these three unwholesome states, namely, bodily misconduct, verbal misconduct, and mental misconduct. For what reason? Because those venerable ascetics and brahmins do not see the danger, depravity, and defilement of unwholesome states, nor the benefit in renunciation and the aspect of purification of wholesome states. When there is in fact a cause, his view is: ‘There is no cause.’ This is his wrong view. When there is in fact a cause, he forms the intention: ‘There is no cause.’ This is his wrong intention. When there is in fact a cause, he speaks the words: ‘There is no cause.’ This is his wrong speech. When there is in fact a cause, he says: ‘There is no cause.’ He thereby opposes those Arahants who are proponents of cause. When there is in fact a cause, he convinces another: ‘There is no cause.’ This is his teaching of a false doctrine. And by that teaching of a false doctrine, he extols himself and disparages others. Thus, his former good conduct is already abandoned, and his bad conduct is established. And this wrong view, wrong intention, wrong speech, opposition to the noble ones, teaching of a false doctrine, self-exaltation, and disparaging of others—in this way, for him, these many evil, unwholesome states arise conditioned by wrong view.

‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho natthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sotthimattānaṃ karissati; sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi ahetukavādo’ti. Sace kho attheva hetu, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.

Householders, in this matter, a wise person reflects thus: ‘If indeed there is no cause, then this venerable individual, with the breakup of the body, after death, will make himself safe. But if indeed there is a cause, then this venerable individual, with the breakup of the body, after death, will be reborn in a state of deprivation, a bad destination, a place of ruin, in hell. Let there indeed be no cause, and let the words of those venerable ascetics and brahmins be true; yet still this venerable individual is censured by the wise in this very life as an immoral person, one of wrong view, a proponent of no-cause.’ If indeed there is a cause, then for this venerable individual there is a losing throw in both cases: in that he is censured by the wise in this very life, and in that, with the breakup of the body, after death, he will be reborn in a state of deprivation, a bad destination, a place of ruin, in hell. Thus, for him, this incontrovertible doctrine is badly grasped and badly undertaken; it stands pervading only one side, and forsakes the wholesome position.

102. ‘‘Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi hetu, atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. Atthi hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhanti. Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo [Pg.72] akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti āha, ye te arahanto hetuvādā tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.

102. Householders, among these, as to those ascetics and brahmins who are of such a doctrine and such a view: ‘There is a cause, there is a condition for the defilement of beings; with cause and with condition, beings are defiled. There is a cause, there is a condition for the purification of beings; with cause and with condition, beings are purified. There is strength, there is energy, there is human strength, there is human exertion; it is not the case that all beings, all living things, all creatures, and all souls are without power, without strength, without energy, transformed by a nature of fixed destiny and circumstance, experiencing pleasure and pain only in the six classes of birth’—it is to be expected of them that, shunning these three unwholesome states—misconduct of body, misconduct of speech, and misconduct of mind—and undertaking these three wholesome states—good conduct of body, good conduct of speech, and good conduct of mind—they will live accordingly. For what reason? Because those venerable ascetics and brahmins see the danger, the degradation, and the defilement in unwholesome states, and they see the benefit in renunciation and the aspect of purification in wholesome states. Since a cause truly exists, the view arises for him, ‘There is a cause’; that is his right view. Since a cause truly exists, he resolves, ‘There is a cause’; that is his right resolve. Since a cause truly exists, he speaks the words, ‘There is a cause’; that is his right speech. Since a cause truly exists, he says, ‘There is a cause’; in this, he does not act in opposition to those Arahants who are proponents of cause. Since a cause truly exists, he instructs others, ‘There is a cause’; that is his instruction in the true Dhamma. And by that instruction in the true Dhamma, he neither exalts himself nor disparages others. Thus, for him, immorality is already abandoned and morality is established. And this right view, right resolve, right speech, non-opposition to the noble ones, instruction in the true Dhamma, non-self-exaltation, and non-disparagement of others—in this way, for him, these many wholesome states arise conditioned by right view.

‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi hetuvādo’ti. Sace kho atthi hetu, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.

Herein, householders, a wise person reflects thus: ‘If there is indeed a cause, then this venerable person, with the breakup of the body, after death, will be reborn in a good destination, a heavenly world. Suppose there is no cause, and let the word of those venerable ascetics and brahmins be true; even so, this venerable person is praised by the wise in this very life as: “A virtuous person, one of right view, a proponent of cause.” If there is indeed a cause, then for this venerable person there is a victory on both counts: in that he is praised by the wise in this very life, and in that, with the breakup of the body, after death, he will be reborn in a good destination, a heavenly world. Thus this is for him an unerring Dhamma, well-grasped and well-undertaken; it stands pervading both sides and forsakes the unwholesome state.

103. ‘‘Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso āruppā’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi sabbaso āruppā’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Tatra[Pg.73], gahapatayo, viññū puriso iti paṭisañcikkhati – ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso āruppā’ti, idaṃ me adiṭṭhaṃ; yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso āruppā’ti, idaṃ me aviditaṃ. Ahañceva kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ – idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ. Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso āruppā’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā rūpino manomayā, apaṇṇakaṃ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso āruppā’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā arūpino saññāmayā, apaṇṇakaṃ me tatrūpapatti bhavissati. Dissanti kho pana rūpādhikaraṇaṃ daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃtuvaṃ-pesuñña-musāvādā. ‘Natthi kho panetaṃ sabbaso arūpe’’’ti. So iti paṭisaṅkhāya rūpānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

103. Householders, there are some ascetics and brahmins who are of such a doctrine and such a view: ‘In every respect, there are no formless realms.’ And, householders, there are other ascetics and brahmins who hold a directly opposing view to them. They say thus: ‘In every respect, there are formless realms.’ What do you think, householders? Are not these ascetics and brahmins of a directly opposing view to one another?” “Indeed, venerable sir.” “Therein, householders, a wise person reflects thus: ‘Those venerable ascetics and brahmins who are of such a doctrine and such a view, “In every respect, there are no formless realms”—this I have not seen. And those venerable ascetics and brahmins who are of such a doctrine and such a view, “In every respect, there are formless realms”—this I do not know. If I, not knowing and not seeing, were to take a side and declare, “This alone is true, the other is false,” that would not be fitting for me. As to those venerable ascetics and brahmins who are of such a doctrine and such a view, “In every respect, there are no formless realms”—if the word of those venerable ones were true, this possibility exists: that I will be reborn among those devas who are possessed of form and are mind-made; it is certain that my rebirth will be there. And as to those venerable ascetics and brahmins who are of such a doctrine and such a view, “In every respect, there are formless realms”—if the word of those venerable ones were true, this possibility exists: that I will be reborn among those devas who are formless and are perception-made; it is certain that my rebirth will be there. Now, on account of form, the taking up of rods, the taking up of weapons, quarrels, strife, disputes, recriminations, slander, and false speech are seen. But in the formless, none of this exists in any respect.’ He, having reflected thus, practices for disenchantment with, dispassion for, and cessation of forms.

104. ‘‘Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi sabbaso bhavanirodho’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti, idaṃ me adiṭṭhaṃ; yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso bhavanirodho’ti, idaṃ me aviditaṃ. Ahañceva kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ – idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ. Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti, sace tesaṃ bhavataṃ [Pg.74] samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā arūpino saññāmayā apaṇṇakaṃ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso bhavanirodho’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – yaṃ diṭṭheva dhamme parinibbāyissāmi. Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti, tesamayaṃ diṭṭhi sārāgāya santike, saṃyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso bhavanirodho’ti, tesamayaṃ diṭṭhi asārāgāya santike, asaṃyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike’’’ti. So iti paṭisaṅkhāya bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

104. Householders, there are some ascetics and brahmins who speak thus, holding such a view: ‘There is no cessation of becoming in any way.’ And indeed, householders, some other ascetics and brahmins hold a view directly opposed to them. They say: ‘There is, in every way, a cessation of becoming.’ What do you think, householders? Are not these ascetics and brahmins directly opposed to one another in their views?” “So it is, venerable sir.” “Therein, householders, a discerning person reflects thus: ‘As for those venerable ascetics and brahmins who hold the view, “There is no cessation of becoming in any way”—this I have not seen. As for those venerable ascetics and brahmins who hold the view, “There is, in every way, a cessation of becoming”—this I have not known. I, not knowing and not seeing, were I to take one side and declare, “This alone is true, anything else is false,” that would not be fitting for me. If the statement of those venerable ascetics and brahmins who hold the view, “There is no cessation of becoming in any way,” were true, it is possible that I will be reborn among the formless, perception-made deities; it is certain that my rebirth will be there. But if the statement of those venerable ascetics and brahmins who hold the view, “There is, in every way, a cessation of becoming,” were true, it is possible that I will attain final Nibbāna in this very life. The view of those venerable ascetics and brahmins who hold that “There is no cessation of becoming in any way” is close to passion, close to bondage, close to delight, close to obsession, close to clinging. But the view of those venerable ascetics and brahmins who hold that “There is, in every way, a cessation of becoming” is close to non-passion, close to non-bondage, close to non-delight, close to non-obsession, close to non-clinging.’ Having reflected thus, he practices for disenchantment with, dispassion toward, and cessation of becoming itself.

105. ‘‘Cattārome, gahapatayo, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.

105. Householders, these four persons are found existing in the world. Which four? Here, householders, a certain person is a self-tormentor, devoted to the practice of self-torment. Here, householders, a certain person is a tormentor of others, devoted to the practice of tormenting others. Here, householders, a certain person is both a self-tormentor, devoted to the practice of self-torment, and a tormentor of others, devoted to the practice of tormenting others. Here, householders, a certain person is neither a self-tormentor, not devoted to the practice of self-torment, nor a tormentor of others, not devoted to the practice of tormenting others; he, being neither a self-tormentor nor a tormentor of others, in this very life is without thirst, quenched, cooled, experiencing happiness, abiding with a self that has become supreme.

106. ‘‘Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano…pe… iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto.

106. And what, householders, is the person who is a self-tormentor, devoted to the practice of self-torment? Here, householders, a certain person is naked, of unrestrained habits, licks his hands clean… and so on, he dwells devoted to the practice of mortifying and tormenting the body in various ways. This, householders, is called the person who is a self-tormentor, devoted to the practice of self-torment.

‘‘Katamo [Pg.75] ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo orabbhiko hoti sūkariko…pe… ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto.

And what, householders, is the person who is a tormentor of others, devoted to the practice of tormenting others? Here, householders, a certain person is a butcher of sheep, a butcher of pigs… or anyone else engaged in any cruel occupation. This, householders, is called the person who is a tormentor of others, devoted to the practice of tormenting others.

‘‘Katamo ca, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto…pe… tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.

And what, householders, is the person who is both a self-tormentor, devoted to the practice of self-torment, and a tormentor of others, devoted to the practice of tormenting others? Here, householders, a certain person is a king, an anointed khattiya… and so on… and his workers, threatened by the rod, threatened by fear, with tearful faces, weeping, perform their tasks. This, householders, is called the person who is both a self-tormentor, devoted to the practice of self-torment, and a tormentor of others, devoted to the practice of tormenting others.

‘‘Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, gahapatayo, tathāgato loke uppajjati arahaṃ sammāsambuddho…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati.

And what, householders, is the person who is neither a self-tormentor, not devoted to the practice of self-torment, nor a tormentor of others, not devoted to the practice of tormenting others; who, being neither a self-tormentor nor a tormentor of others, in this very life is without thirst, quenched, cooled, experiencing happiness, abiding with a self that has become supreme? Here, householders, a Tathāgata arises in the world, an Arahant, a Perfectly Enlightened One… Having abandoned these five hindrances—defilements of the mind that weaken wisdom—secluded from sensual pleasures, secluded from unwholesome states, he enters and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and happiness born of seclusion. With the stilling of applied and sustained thought, he enters and abides in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and is filled with rapture and happiness born of concentration… the third jhāna… he enters and abides in the fourth jhāna.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate…pe… yathākammūpage satte pajānāti. So evaṃ samāhite [Pg.76] citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ vuccati, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī’’ti.

When his mind is thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, firm, and unshakable, he directs and inclines it to the knowledge of the recollection of past abodes. He recollects his manifold past abodes, that is, one birth, two births… and so on… Thus with their aspects and details he recollects his manifold past abodes. When his mind is thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, firm, and unshakable, he directs and inclines it to the knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, of good complexion and of bad complexion, in a good destination and in a bad destination… and so on… He understands how beings fare according to their kamma. When his mind is thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, firm, and unshakable, he directs and inclines it to the knowledge of the destruction of the taints. He understands as it really is: ‘This is suffering’… and so on… ‘This is the path leading to the cessation of the taints.’ For him, knowing and seeing thus, his mind is liberated from the taint of sensual desire, from the taint of becoming, and from the taint of ignorance. When it is liberated, the knowledge arises: ‘It is liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further for this state of being.’ This person, householders, is called one who neither torments himself nor is devoted to the practice of self-torment, and who neither torments others nor is devoted to the practice of tormenting others. He, not tormenting himself and not tormenting others, in this very life abides without craving, quenched, cooled, experiencing happiness, with a self that has become sublime.

Evaṃ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gate’’ti.

When this was said, the brahmin householders of Sālā said to the Blessed One: "Excellent, Master Gotama! Excellent, Master Gotama! Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or show the path to one who is lost, or hold up an oil lamp in the darkness so that those with eyes might see forms—in the very same way, the Dhamma has been made clear by the venerable Gotama in many ways. We go to the venerable Gotama for refuge, to the Dhamma, and to the Sangha of bhikkhus. May the venerable Gotama remember us as lay followers who have gone for refuge for life, from this day forward."

Apaṇṇakasuttaṃ niṭṭhitaṃ dasamaṃ.

The Apaṇṇaka Sutta, the tenth, is concluded.

Gahapativaggo niṭṭhito paṭhamo.

The Chapter on Householders, the first, is concluded.

Tassuddānaṃ –

The summary of that chapter:

Kandaranāgarasekhavato ca, potaliyo puna jīvakabhacco;

Upālidamatho kukkuraabhayo, bahuvedanīyāpaṇṇakato dasamo.

Kandaraka, Aṭṭhakanāgara, and Sekha-paṭipadā; then Potaliya and again Jīvaka; Upāli, Kukkuravatika, and Abhayarājakumāra; Bahuvedanīya, and Apaṇṇaka as the tenth.

2. Bhikkhuvaggo

2. The Chapter on Monks

1. Ambalaṭṭhikarāhulovādasuttaṃ

1. The Discourse on Advice to Rāhula at Ambalaṭṭhikā

107. [Pg.77] Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā rāhulo ambalaṭṭhikāyaṃ viharati. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ambalaṭṭhikā yenāyasmā rāhulo tenupasaṅkami. Addasā kho āyasmā rāhulo bhagavantaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññāpesi, udakañca pādānaṃ. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

107. Thus have I heard. At one time the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' Feeding Ground. At that time, the Venerable Rāhula was dwelling at Ambalaṭṭhikā. Then, in the evening, the Blessed One rose from his solitary abiding and went to Ambalaṭṭhikā, to where the Venerable Rāhula was. The Venerable Rāhula saw the Blessed One coming from afar. Seeing him, he prepared a seat and water for washing the feet. The Blessed One sat down on the prepared seat. Having sat down, he washed his feet. The Venerable Rāhula, too, having paid homage to the Blessed One, sat down to one side.

108. Atha kho bhagavā parittaṃ udakāvasesaṃ udakādhāne ṭhapetvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘passasi no tvaṃ, rāhula, imaṃ parittaṃ udakāvasesaṃ udakādhāne ṭhapita’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ parittakaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā’’ti. Atha kho bhagavā parittaṃ udakāvasesaṃ chaḍḍetvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘passasi no tvaṃ, rāhula, parittaṃ udakāvasesaṃ chaḍḍita’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ chaḍḍitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā’’ti. Atha kho bhagavā taṃ udakādhānaṃ nikkujjitvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ nikkujjita’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ nikkujjitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā’’ti. Atha kho bhagavā taṃ udakādhānaṃ ukkujjitvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ rittaṃ tuccha’’nti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ rittaṃ tucchaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjāti. Seyyathāpi, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi [Pg.78] kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ. Tattha hatthārohassa evaṃ hoti – ‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti…pe… naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ. Apariccattaṃ kho rañño nāgassa jīvita’nti. Yato kho, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti…pe… naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti, tattha hatthārohassa evaṃ hoti – ‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti. Pariccattaṃ kho rañño nāgassa jīvitaṃ. Natthi dāni kiñci rañño nāgassa akaraṇīya’nti. Evameva kho, rāhula, yassa kassaci sampajānamusāvāde natthi lajjā, nāhaṃ tassa kiñci pāpaṃ akaraṇīyanti vadāmi. Tasmātiha te, rāhula, ‘hassāpi na musā bhaṇissāmī’ti – evañhi te, rāhula, sikkhitabbaṃ.

108. Then the Blessed One, having left a little remaining water in the water vessel, addressed the Venerable Rāhula: “Do you see, Rāhula, this little remaining water left in the water vessel?” “Yes, venerable sir.” “Just as little, Rāhula, is the recluseship of those who have no shame in speaking a deliberate falsehood.” Then the Blessed One, having thrown away that little remaining water, addressed the Venerable Rāhula: “Do you see, Rāhula, that little remaining water thrown away?” “Yes, venerable sir.” “Just so thrown away, Rāhula, is the recluseship of those who have no shame in speaking a deliberate falsehood.” Then the Blessed One, having overturned the water vessel, addressed the Venerable Rāhula: “Do you see, Rāhula, this water vessel overturned?” “Yes, venerable sir.” “Just so overturned, Rāhula, is the recluseship of those who have no shame in speaking a deliberate falsehood.” Then the Blessed One, having set the water vessel upright, addressed the Venerable Rāhula: “Do you see, Rāhula, this water vessel empty and void?” “Yes, venerable sir.” “Just so empty and void, Rāhula, is the recluseship of those who have no shame in speaking a deliberate falsehood. Suppose, Rāhula, there was a king's elephant with tusks like chariot poles, of great stature, of noble breed, accustomed to battle, gone into battle. It performs its work with its front legs, it performs its work with its hind legs, it performs its work with its forequarters, it performs its work with its hindquarters, it performs its work with its head, it performs its work with its ears, it performs its work with its tusks, it performs its work with its tail; but it protects its trunk. The elephant rider thinks: ‘This king's elephant... performs its work with its tail, but it protects its trunk. The king's elephant has not yet given up its life.’ But when, Rāhula, the king's elephant... performs its work with its tail, and also performs its work with its trunk, the elephant rider thinks: ‘This king's elephant... performs its work with its tail, and also performs its work with its trunk. The king's elephant has now given up its life. There is now nothing the king's elephant will not do.’ In the same way, Rāhula, for anyone who has no shame in speaking a deliberate falsehood, I say there is no evil they would not do. Therefore, Rāhula, you should train yourself thus: ‘I will not speak a falsehood, even in jest.’ This, Rāhula, is how you should train.

109. ‘‘Taṃ kiṃ maññasi, rāhula, kimatthiyo ādāso’’ti? ‘‘Paccavekkhaṇattho, bhante’’ti. ‘‘Evameva kho, rāhula, paccavekkhitvā paccavekkhitvā kāyena kammaṃ kattabbaṃ, paccavekkhitvā paccavekkhitvā vācāya kammaṃ kattabbaṃ, paccavekkhitvā paccavekkhitvā manasā kammaṃ kattabbaṃ. Yadeva tvaṃ, rāhula, kāyena kammaṃ kattukāmo ahosi, tadeva te kāyakammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi [Pg.79] saṃvatteyya – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, kāyena kammaṃ sasakkaṃ na karaṇīyaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya – kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipāka’nti, evarūpaṃ te, rāhula, kāyena kammaṃ karaṇīyaṃ.

109. “What do you think, Rāhula, for what purpose is a mirror?” “For the purpose of reflection, venerable sir.” “Even so, Rāhula, having reflected again and again, a bodily action should be done; having reflected again and again, a verbal action should be done; having reflected again and again, a mental action should be done. Whenever you, Rāhula, wish to perform a bodily action, that very bodily action should be reflected upon by you: ‘Would this bodily action that I wish to perform lead to my own affliction, or to the affliction of others, or to the affliction of both? Is this bodily action unwholesome, giving rise to suffering, with a painful result?’ If, Rāhula, while reflecting, you should know thus: ‘This bodily action that I wish to perform would lead to my own affliction, or to the affliction of others, or to the affliction of both; this bodily action is unwholesome, giving rise to suffering, with a painful result,’ then, Rāhula, such a bodily action should absolutely not be done by you. But if, Rāhula, while reflecting, you should know thus: ‘This bodily action that I wish to perform would lead neither to my own affliction, nor to the affliction of others, nor to the affliction of both; this bodily action is wholesome, giving rise to happiness, with a happy result,’ then, Rāhula, such a bodily action should be done by you.”

‘‘Karontenapi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipāka’nti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ.

“Rāhula, even while performing a bodily action, you should reflect upon that very bodily action: ‘Does this bodily action that I am performing lead to my own affliction, to the affliction of others, or to the affliction of both? Is this bodily action unwholesome, giving rise to suffering, with a painful result?’ If, Rāhula, upon reflection, you should know thus: ‘This bodily action that I am performing leads to my own affliction, to the affliction of others, and to the affliction of both; this bodily action is unwholesome, giving rise to suffering, with a painful result,’ then, Rāhula, you should desist from such a bodily action. But if, Rāhula, upon reflection, you should know thus: ‘This bodily action that I am performing leads neither to my own affliction, nor to the affliction of others, nor to the affliction of both; this bodily action is wholesome, giving rise to happiness, with a happy result,’ then, Rāhula, you should continue with such a bodily action.”

‘‘Katvāpi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ, idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, kāyakammaṃ satthari vā viññūsu vā sabrahmacārīsu [Pg.80] desetabbaṃ, vivaritabbaṃ, uttānīkātabbaṃ; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipāka’nti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.

“Rāhula, even after having performed a bodily action, you should reflect upon that very bodily action: ‘Did this bodily action that I have done lead to my own affliction, to the affliction of others, or to the affliction of both? Was this bodily action unwholesome, giving rise to suffering, with a painful result?’ If, Rāhula, upon reflection, you should know thus: ‘This bodily action that I have done led to my own affliction, to the affliction of others, and to the affliction of both; this bodily action is unwholesome, giving rise to suffering, with a painful result,’ then, Rāhula, such a bodily action should be declared, revealed, and made plain to the Teacher, or to the wise, or to your companions in the holy life. Having declared, revealed, and made it plain, you should undertake restraint in the future. But if, Rāhula, upon reflection, you should know thus: ‘This bodily action that I have done led neither to my own affliction, nor to the affliction of others, nor to the affliction of both; this bodily action is wholesome, giving rise to happiness, with a happy result,’ then, Rāhula, with that very joy and gladness you should dwell, training day and night in wholesome states.”

110. ‘‘Yadeva tvaṃ, rāhula, vācāya kammaṃ kattukāmo ahosi, tadeva te vacīkammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, vācāya kammaṃ sasakkaṃ na karaṇīyaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya – kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipāka’nti, evarūpaṃ te, rāhula, vācāya kammaṃ karaṇīyaṃ.

110. “Rāhula, whatever verbal action you wish to perform, you should reflect upon that very verbal action: ‘This verbal action that I wish to perform—would it lead to my own affliction, to the affliction of others, or to the affliction of both? Is this verbal action unwholesome, giving rise to suffering, with a painful result?’ If, upon reflection, you know, Rāhula: ‘This verbal action that I wish to perform would lead to my own affliction, to the affliction of others, or to the affliction of both; this verbal action is unwholesome, giving rise to suffering, with a painful result,’ then, Rāhula, such a verbal action should certainly not be done by you. But if, upon reflection, you know, Rāhula: ‘This verbal action that I wish to perform would not lead to my own affliction, nor to the affliction of others, nor to the affliction of both; this verbal action is wholesome, giving rise to happiness, with a happy result,’ then, Rāhula, such a verbal action should be done by you.”

‘‘Karontenapi, rāhula, vācāya kammaṃ tadeva te vacīkammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ vacīkammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ [Pg.81] nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipāka’nti, anupadajjeyyāsi, tvaṃ rāhula, evarūpaṃ vacīkammaṃ.

“Rāhula, even while performing a verbal action, you should reflect upon that very verbal action: ‘Does this verbal action that I am performing lead to my own affliction, to the affliction of others, or to the affliction of both? Is this verbal action unwholesome, giving rise to suffering, with a painful result?’ If, upon reflection, you know, Rāhula: ‘This verbal action that I am performing leads to my own affliction, to the affliction of others, and to the affliction of both; this verbal action is unwholesome, giving rise to suffering, with a painful result,’ then, Rāhula, you should desist from such a verbal action. But if, upon reflection, you know, Rāhula: ‘This verbal action that I am performing does not lead to my own affliction, nor to the affliction of others, nor to the affliction of both; this verbal action is wholesome, giving rise to happiness, with a happy result,’ then, Rāhula, you should continue with such a verbal action.”

‘‘Katvāpi te, rāhula, vācāya kammaṃ tadeva te vacīkammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, vacīkammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkattabbaṃ; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipāka’nti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.

Rāhula, even after having performed a verbal action, you should reflect upon that very verbal action: ‘This verbal action that I have performed—did it lead to my own affliction, to the affliction of others, or to the affliction of both? Was this verbal action unwholesome, giving rise to suffering, and having a painful result?’ If, upon reflection, you know, Rāhula: ‘This verbal action that I have performed led to my own affliction, to the affliction of others, and to the affliction of both; this verbal action was unwholesome, giving rise to suffering, and having a painful result,’ then, Rāhula, such a verbal action should be declared to the Teacher or to the wise or to your companions in the holy life; it should be disclosed and laid open. Having declared, disclosed, and laid it open, you should undertake restraint in the future. But if, upon reflection, you know, Rāhula: ‘This verbal action that I have performed did not lead to my own affliction, nor to the affliction of others, nor to the affliction of both; this verbal action was wholesome, giving rise to happiness, and having a pleasant result,’ then, Rāhula, with that same joy and gladness you should dwell, training day and night in wholesome states.

111. ‘‘Yadeva tvaṃ, rāhula, manasā kammaṃ kattukāmo ahosi, tadeva te manokammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ te, rāhula, manasā kammaṃ sasakkaṃ na karaṇīyaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ [Pg.82] idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya – kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipāka’nti, evarūpaṃ te, rāhula, manasā kammaṃ karaṇīyaṃ.

111. Rāhula, whatever mental action you wish to perform, you should reflect upon that very mental action: ‘This mental action that I wish to perform—would it lead to my own affliction, to the affliction of others, or to the affliction of both? Is this mental action unwholesome, giving rise to suffering, and having a painful result?’ If, upon reflection, you know, Rāhula: ‘This mental action that I wish to perform would lead to my own affliction, to the affliction of others, and to the affliction of both; this mental action is unwholesome, giving rise to suffering, and having a painful result,’ then, Rāhula, such a mental action should certainly not be done by you. But if, upon reflection, you know, Rāhula: ‘This mental action that I wish to perform would not lead to my own affliction, nor to the affliction of others, nor to the affliction of both; this mental action is wholesome, giving rise to happiness, and having a pleasant result,’ then, Rāhula, such a mental action should be done by you.

‘‘Karontenapi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ manokammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipāka’nti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ manokammaṃ.

Rāhula, while you are performing a mental action, you should reflect upon that very mental action: ‘This mental action that I am now performing—does it conduce to my own affliction, to the affliction of others, or to the affliction of both? Is this mental action unwholesome, giving rise to suffering, and having a painful result?’ If, upon reflection, you know, Rāhula: ‘This mental action that I am performing conduces to my own affliction, to the affliction of others, and to the affliction of both; this mental action is unwholesome, giving rise to suffering, and having a painful result,’ then, Rāhula, you should desist from such a mental action. But if, upon reflection, you know, Rāhula: ‘This mental action that I am performing conduces neither to my own affliction, nor to the affliction of others, nor to the affliction of both; this mental action is wholesome, giving rise to happiness, and having a pleasant result,’ then, Rāhula, you should continue with such a mental action.

‘‘Katvāpi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipāka’nti, evarūpaṃ pana te, rāhula, manokammaṃ aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabbaṃ; aṭṭīyitvā harāyitvā jigucchitvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ [Pg.83] idaṃ me manokammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipāka’nti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.

Rāhula, even after having performed a mental action, you should reflect upon that very mental action: ‘This mental action that I have performed—did it lead to my own affliction, to the affliction of others, or to the affliction of both? Was this mental action unwholesome, giving rise to suffering, and having a painful result?’ If, upon reflection, you know, Rāhula: ‘This mental action that I have performed led to my own affliction, to the affliction of others, and to the affliction of both; this mental action was unwholesome, giving rise to suffering, and having a painful result,’ then, Rāhula, you should be distressed by, ashamed of, and disgusted with such a mental action. Having been distressed, ashamed, and disgusted, you should undertake restraint in the future. But if, upon reflection, you know, Rāhula: ‘This mental action that I have performed did not lead to my own affliction, nor to the affliction of others, nor to the affliction of both; this mental action was wholesome, giving rise to happiness, and having a pleasant result,’ then, Rāhula, with that very joy and gladness you should dwell, training day and night in wholesome states.

112. ‘‘Ye hi keci, rāhula, atītamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhesuṃ, vacīkammaṃ parisodhesuṃ, manokammaṃ parisodhesuṃ, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhesuṃ. Yepi hi keci, rāhula, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhessanti, vacīkammaṃ parisodhessanti, manokammaṃ parisodhessanti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessanti, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessanti, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessanti. Yepi hi keci, rāhula, etarahi samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhenti, vacīkammaṃ parisodhenti, manokammaṃ parisodhenti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhenti. Tasmātiha, rāhula, ‘paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessāmī’ti – evañhi te, rāhula, sikkhitabba’’nti.

112. Rāhula, whatever ascetics or brahmins in the past purified their bodily action, verbal action, and mental action, all of them did so in this very way: by reflecting again and again they purified their bodily action; by reflecting again and again they purified their verbal action; and by reflecting again and again they purified their mental action. Whatever ascetics or brahmins in the future will purify their bodily action, verbal action, and mental action, all of them will do so in this very way: by reflecting again and again they will purify their bodily action; by reflecting again and again they will purify their verbal action; and by reflecting again and again they will purify their mental action. Whatever ascetics or brahmins at present are purifying their bodily action, verbal action, and mental action, all of them are doing so in this very way: by reflecting again and again they are purifying their bodily action; by reflecting again and again they are purifying their verbal action; and by reflecting again and again they are purifying their mental action. Therefore, Rāhula, you should train thus: ‘By reflecting again and again I will purify my bodily action; by reflecting again and again I will purify my verbal action; and by reflecting again and again I will purify my mental action.’ Thus indeed, Rāhula, should you train.

Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.

The Blessed One said this. The Venerable Rāhula, pleased, rejoiced in the Blessed One's discourse.

Ambalaṭṭhikarāhulovādasuttaṃ niṭṭhitaṃ paṭhamaṃ.

The Ambalaṭṭhika-Rāhulovāda Sutta, the first, is concluded.

2. Mahārāhulovādasuttaṃ

2. The Great Discourse of Exhortation to Rāhula

113. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Āyasmāpi kho [Pg.84] rāhulo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā apaloketvā āyasmantaṃ rāhulaṃ āmantesi – ‘‘yaṃ kiñci, rāhula, rūpaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā – sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabba’’nti. ‘‘Rūpameva nu kho, bhagavā, rūpameva nu kho, sugatā’’ti? ‘‘Rūpampi, rāhula, vedanāpi, rāhula, saññāpi, rāhula, saṅkhārāpi, rāhula, viññāṇampi, rāhulā’’ti. Atha kho āyasmā rāhulo ‘‘ko najja bhagavatā sammukhā ovādena ovadito gāmaṃ piṇḍāya pavisissatī’’ti tato paṭinivattitvā aññatarasmiṃ rukkhamūle nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Addasā kho āyasmā sāriputto āyasmantaṃ rāhulaṃ aññatarasmiṃ rukkhamūle nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Disvāna āyasmantaṃ rāhulaṃ āmantesi – ‘‘ānāpānassatiṃ, rāhula, bhāvanaṃ bhāvehi. Ānāpānassati, rāhula, bhāvanā bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā’’ti.

113. Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika’s Park. Then the Blessed One, having dressed in the morning, took his bowl and robe and entered Sāvatthī for alms. And the Venerable Rāhula also, having dressed in the morning, took his bowl and robe and followed right behind the Blessed One. Then the Blessed One, turning around, addressed the Venerable Rāhula: “Rāhula, whatever form there is—past, future, or present; internal or external; gross or subtle; inferior or superior; far or near—all form should be seen as it really is with proper wisdom: ‘This is not mine, this I am not, this is not my self.’” “Is it only form, Blessed One? Is it only form, Sugata?” “Form also, Rāhula; feeling also, Rāhula; perception also, Rāhula; formations also, Rāhula; and consciousness also, Rāhula.” Then the Venerable Rāhula thought: “Who today, having been exhorted face to face by the Blessed One, would enter the village for alms?” He then turned back from there and sat down at the foot of a certain tree, folding his legs crosswise, setting his body erect, and establishing mindfulness before him. The Venerable Sāriputta saw the Venerable Rāhula sitting at the foot of a certain tree, folding his legs crosswise, setting his body erect, and establishing mindfulness before him. Seeing this, he addressed the Venerable Rāhula: “Rāhula, develop the meditation of mindfulness of breathing. Mindfulness of breathing, Rāhula, when developed and cultivated, is of great fruit and great benefit.”

114. Atha kho āyasmā rāhulo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca – ‘‘kathaṃ bhāvitā nu kho, bhante, ānāpānassati, kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā’’ti? ‘‘Yaṃ kiñci, rāhula, ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, seyyathidaṃ – kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā pathavīdhātu. Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti’’.

114. Then, in the evening, the Venerable Rāhula arose from seclusion and approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the Venerable Rāhula said to the Blessed One: “Venerable sir, how is mindfulness of breathing developed, how is it cultivated, so that it is of great fruit and great benefit?” “Rāhula, whatever is internal, personal, hard, solid, and clung to—that is to say: head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach contents, feces, or whatever else is internal, personal, hard, solid, and clung to—this, Rāhula, is called the internal earth element. Both the internal earth element and the external earth element are simply the earth element. This should be seen as it really is with proper wisdom: ‘This is not mine, this I am not, this is not my self.’ Seeing this as it really is with proper wisdom, one becomes disenchanted with the earth element and detaches the mind from the earth element.”

115. ‘‘Katamā [Pg.85] ca, rāhula, āpodhātu? Āpodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā āpodhātu? Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ, seyyathidaṃ – pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā āpodhātu. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.

115. “And what, Rāhula, is the water element? The water element may be internal or external. And what, Rāhula, is the internal water element? Whatever is internal, personal, liquid, fluid, and clung to—that is to say: bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, and urine; or whatever else is internal, personal, liquid, fluid, and clung to—this, Rāhula, is called the internal water element. Now, both the internal water element and the external water element are simply the water element. This should be seen as it really is with right wisdom: ‘This is not mine, this I am not, this is not my self.’ Seeing it thus as it really is with right wisdom, one becomes disenchanted with the water element and detaches the mind from the water element.”

116. ‘‘Katamā ca, rāhula, tejodhātu? Tejodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā tejodhātu? Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, seyyathidaṃ – yena ca santappati yena ca jīrīyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā tejodhātu. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.

116. “And what, Rāhula, is the fire element? The fire element may be internal or external. And what, Rāhula, is the internal fire element? Whatever is internal, personal, heat, fiery, and clung to—that is to say: that by which one is warmed, ages, and is burnt up; and that by which what is eaten, drunk, chewed, and tasted is properly digested; or whatever else is internal, personal, heat, fiery, and clung to—this, Rāhula, is called the internal fire element. Now, both the internal fire element and the external fire element are simply the fire element. This should be seen as it really is with right wisdom: ‘This is not mine, this I am not, this is not my self.’ Seeing it thus as it really is with right wisdom, one becomes disenchanted with the fire element and detaches the mind from the fire element.”

117. ‘‘Katamā ca, rāhula, vāyodhātu? Vāyodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā vāyodhātu? Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, seyyathidaṃ – uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso, iti yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā vāyodhātu. Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi[Pg.86], na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti.

117. “And what, Rāhula, is the wind element? The wind element may be internal or external. And what, Rāhula, is the internal wind element? Whatever is internal, personal, wind, windy, and clung to—that is to say: upward-going winds, downward-going winds, winds in the belly, winds in the bowels, winds that course through the limbs, the in-breath and the out-breath; or whatever else is internal, personal, wind, windy, and clung to—this, Rāhula, is called the internal wind element. Now, both the internal wind element and the external wind element are simply the wind element. This should be seen as it really is with right wisdom: ‘This is not mine, this I am not, this is not my self.’ Seeing it thus as it really is with right wisdom, one becomes disenchanted with the wind element and detaches the mind from the wind element.”

118. ‘‘Katamā ca, rāhula, ākāsadhātu? Ākāsadhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā ākāsadhātu? Yaṃ ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ upādinnaṃ, seyyathidaṃ – kaṇṇacchiddaṃ nāsacchiddaṃ mukhadvāraṃ, yena ca asitapītakhāyitasāyitaṃ ajjhoharati, yattha ca asitapītakhāyitasāyitaṃ santiṭṭhati, yena ca asitapītakhāyitasāyitaṃ adhobhāgaṃ nikkhamati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ, aghaṃ aghagataṃ, vivaraṃ vivaragataṃ, asamphuṭṭhaṃ, maṃsalohitehi upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā ākāsadhātu. Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā ākāsadhātuyā cittaṃ nibbindati, ākāsadhātuyā cittaṃ virājeti.

118. “And what, Rāhula, is the space element? The space element may be internal or external. And what, Rāhula, is the internal space element? Whatever is internal, personal, space, spatial, and clung to—that is to say: the ear-hole, the nostril, the opening of the mouth; and that by which one swallows what is eaten, drunk, chewed, and tasted; and where what is eaten, drunk, chewed, and tasted remains; and that by which what is eaten, drunk, chewed, and tasted is expelled from the lower part; or whatever else is internal, personal, space, spatial, void, vacuity, an aperture, a cavity, and, being untouched by flesh and blood, is clung to—this, Rāhula, is called the internal space element. Now, both the internal space element and the external space element are simply the space element. This should be seen as it really is with right wisdom: ‘This is not mine, this I am not, this is not my self.’ Seeing it thus as it really is with right wisdom, one becomes disenchanted with the space element and detaches the mind from the space element.”

119. ‘‘Pathavīsamaṃ, rāhula, bhāvanaṃ bhāvehi. Pathavīsamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, pathaviyā sucimpi nikkhipanti, asucimpi nikkhipanti, gūthagatampi nikkhipanti, muttagatampi nikkhipanti, kheḷagatampi nikkhipanti, pubbagatampi nikkhipanti, lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, pathavīsamaṃ bhāvanaṃ bhāvehi. Pathavīsamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

119. “Develop the meditation, Rāhula, to be like the earth. For when you are developing the meditation to be like the earth, arisen pleasant and unpleasant contacts will not take possession of your mind and remain. Just as, Rāhula, people throw clean things on the earth, and they also throw unclean things, they throw feces, they throw urine, they throw spittle, they throw pus, and they throw blood, yet the earth is not troubled, humiliated, or disgusted by that; in the same way, Rāhula, develop the meditation to be like the earth. For when you are developing the meditation to be like the earth, arisen pleasant and unpleasant contacts will not take possession of your mind and remain.”

‘‘Āposamaṃ, rāhula, bhāvanaṃ bhāvehi. Āposamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, āpasmiṃ sucimpi dhovanti, asucimpi dhovanti, gūthagatampi dhovanti, muttagatampi dhovanti, kheḷagatampi dhovanti, pubbagatampi dhovanti, lohitagatampi dhovanti, na ca tena āpo aṭṭīyati [Pg.87] vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, āposamaṃ bhāvanaṃ bhāvehi. Āposamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

“Develop the meditation, Rāhula, to be like water. For when you are developing the meditation to be like water, arisen pleasant and unpleasant contacts will not take possession of your mind and remain. Just as, Rāhula, people wash clean things in water, and they also wash unclean things, they wash feces, they wash urine, they wash spittle, they wash pus, and they wash blood, yet the water is not troubled, humiliated, or disgusted by that; in the same way, Rāhula, develop the meditation to be like water. For when you are developing the meditation to be like water, arisen pleasant and unpleasant contacts will not take possession of your mind and remain.”

‘‘Tejosamaṃ, rāhula, bhāvanaṃ bhāvehi. Tejosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, tejo sucimpi dahati, asucimpi dahati, gūthagatampi dahati, muttagatampi dahati, kheḷagatampi dahati, pubbagatampi dahati, lohitagatampi dahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, tejosamaṃ bhāvanaṃ bhāvehi. Tejosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

“Rāhula, develop the development that is like fire. For, Rāhula, when you are developing the development that is like fire, arisen pleasant and unpleasant contacts will not take possession of your mind and remain. Just as, Rāhula, fire burns clean things and also burns unclean things; it burns feces, urine, spittle, pus, and blood, yet the fire is not troubled, ashamed, or disgusted by that. In the same way, Rāhula, develop the development that is like fire. For, Rāhula, when you are developing the development that is like fire, arisen pleasant and unpleasant contacts will not take possession of your mind and remain.”

‘‘Vāyosamaṃ, rāhula, bhāvanaṃ bhāvehi. Vāyosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, vāyo sucimpi upavāyati, asucimpi upavāyati, gūthagatampi upavāyati, muttagatampi upavāyati, kheḷagatampi upavāyati, pubbagatampi upavāyati, lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, vāyosamaṃ bhāvanaṃ bhāvehi. Vāyosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

“Rāhula, develop the development that is like the wind. For, Rāhula, when you are developing the development that is like the wind, arisen pleasant and unpleasant contacts will not take possession of your mind and remain. Just as, Rāhula, the wind blows on clean things and also blows on unclean things; it blows on feces, urine, spittle, pus, and blood, yet the wind is not troubled, ashamed, or disgusted by that. In the same way, Rāhula, develop the development that is like the wind. For, Rāhula, when you are developing the development that is like the wind, arisen pleasant and unpleasant contacts will not take possession of your mind and remain.”

‘‘Ākāsasamaṃ, rāhula, bhāvanaṃ bhāvehi. Ākāsasamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, ākāso na katthaci patiṭṭhito; evameva kho tvaṃ, rāhula, ākāsasamaṃ bhāvanaṃ bhāvehi. Ākāsasamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

“Rāhula, develop the development that is like space. For, Rāhula, when you are developing the development that is like space, arisen pleasant and unpleasant contacts will not take possession of your mind and remain. Just as, Rāhula, space is not established anywhere, in the same way, Rāhula, develop the development that is like space. For, Rāhula, when you are developing the development that is like space, arisen pleasant and unpleasant contacts will not take possession of your mind and remain.”

120. ‘‘Mettaṃ, rāhula, bhāvanaṃ bhāvehi. Mettañhi te, rāhula, bhāvanaṃ bhāvayato yo byāpādo so pahīyissati. Karuṇaṃ, rāhula, bhāvanaṃ bhāvehi. Karuṇañhi te, rāhula, bhāvanaṃ bhāvayato yā vihesā sā pahīyissati. Muditaṃ, rāhula, bhāvanaṃ bhāvehi. Muditañhi te, rāhula, bhāvanaṃ bhāvayato yā arati sā pahīyissati. Upekkhaṃ[Pg.88], rāhula, bhāvanaṃ bhāvehi. Upekkhañhi te, rāhula, bhāvanaṃ bhāvayato yo paṭigho so pahīyissati. Asubhaṃ, rāhula, bhāvanaṃ bhāvehi. Asubhañhi te, rāhula, bhāvanaṃ bhāvayato yo rāgo so pahīyissati. Aniccasaññaṃ, rāhula, bhāvanaṃ bhāvehi. Aniccasaññañhi te, rāhula, bhāvanaṃ bhāvayato yo asmimāno so pahīyissati.

120. “Rāhula, develop the development of loving-kindness. For, Rāhula, when you are developing the development of loving-kindness, whatever ill will there is will be abandoned. Rāhula, develop the development of compassion. For, Rāhula, when you are developing the development of compassion, whatever cruelty there is will be abandoned. Rāhula, develop the development of sympathetic joy. For, Rāhula, when you are developing the development of sympathetic joy, whatever discontent there is will be abandoned. Rāhula, develop the development of equanimity. For, Rāhula, when you are developing the development of equanimity, whatever aversion there is will be abandoned. Rāhula, develop the development of foulness. For, Rāhula, when you are developing the development of foulness, whatever lust there is will be abandoned. Rāhula, develop the development of the perception of impermanence. For, Rāhula, when you are developing the development of the perception of impermanence, whatever conceit ‘I am’ there is will be abandoned.”

121. ‘‘Ānāpānassatiṃ, rāhula, bhāvanaṃ bhāvehi. Ānāpānassati hi te, rāhula, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, rāhula, ānāpānassati, kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, rāhula, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati satova passasati.

121. “Rāhula, develop the development of mindfulness of breathing. For, Rāhula, mindfulness of breathing, when developed and made much of, is of great fruit and great benefit. And how, Rāhula, is mindfulness of breathing developed and made much of so that it is of great fruit and great benefit? Here, Rāhula, a bhikkhu—having gone to the forest, or to the root of a tree, or to a secluded place—sits down, having folded his legs crosswise, held his body erect, and established mindfulness before him. Mindful he breathes out, mindful he breathes in.”

‘‘Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. ‘Sabbakāyappaṭisaṃvedī assasissāmī’ti sikkhati; ‘sabbakāyappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

“Breathing out long, he knows distinctly: ‘I am breathing out long’; or breathing in long, he knows distinctly: ‘I am breathing in long.’ Or breathing out short, he knows distinctly: ‘I am breathing out short’; or breathing in short, he knows distinctly: ‘I am breathing in short.’ He trains thus: ‘I will breathe out experiencing the whole body’; he trains thus: ‘I will breathe in experiencing the whole body.’ He trains thus: ‘I will breathe out calming the bodily formation’; he trains thus: ‘I will breathe in calming the bodily formation.’”

‘‘‘Pītippaṭisaṃvedī assasissāmī’ti sikkhati; ‘pītippaṭisaṃvedī passasissāmī’ti sikkhati; ‘sukhappaṭisaṃvedī assasissāmī’ti sikkhati; ‘sukhappaṭisaṃvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṃvedī assasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati.

“He trains thus: ‘I will breathe out experiencing rapture’; he trains thus: ‘I will breathe in experiencing rapture.’ He trains thus: ‘I will breathe out experiencing happiness’; he trains thus: ‘I will breathe in experiencing happiness.’ He trains thus: ‘I will breathe out experiencing the mental formation’; he trains thus: ‘I will breathe in experiencing the mental formation.’ He trains thus: ‘I will breathe out calming the mental formation’; he trains thus: ‘I will breathe in calming the mental formation.’”

‘‘‘Cittappaṭisaṃvedī assasissāmī’ti sikkhati; ‘cittappaṭisaṃvedī passasissāmī’ti sikkhati; ‘abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati; ‘abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati; ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati; ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati.

“He trains thus: ‘I will breathe out experiencing the mind’; he trains thus: ‘I will breathe in experiencing the mind.’ He trains thus: ‘I will breathe out gladdening the mind’; he trains thus: ‘I will breathe in gladdening the mind.’ He trains thus: ‘I will breathe out concentrating the mind’; he trains thus: ‘I will breathe in concentrating the mind.’ He trains thus: ‘I will breathe out liberating the mind’; he trains thus: ‘I will breathe in liberating the mind.’”

‘‘‘Aniccānupassī [Pg.89] assasissāmī’ti sikkhati; ‘aniccānupassī passasissāmī’ti sikkhati; ‘virāgānupassī assasissāmī’ti sikkhati; ‘virāgānupassī passasissāmī’ti sikkhati; ‘nirodhānupassī assasissāmī’ti sikkhati; ‘nirodhānupassī passasissāmī’ti sikkhati; ‘paṭinissaggānupassī assasissāmī’ti sikkhati; ‘paṭinissaggānupassī passasissāmī’ti sikkhati.

“He trains thus: ‘I will breathe out contemplating impermanence’; he trains thus: ‘I will breathe in contemplating impermanence.’ He trains thus: ‘I will breathe out contemplating fading away’; he trains thus: ‘I will breathe in contemplating fading away.’ He trains thus: ‘I will breathe out contemplating cessation’; he trains thus: ‘I will breathe in contemplating cessation.’ He trains thus: ‘I will breathe out contemplating relinquishment’; he trains thus: ‘I will breathe in contemplating relinquishment.’”

‘‘Evaṃ bhāvitā kho, rāhula, ānāpānassati, evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā. Evaṃ bhāvitāya, rāhula, ānāpānassatiyā, evaṃ bahulīkatāya yepi te carimakā assāsā tepi viditāva nirujjhanti no aviditā’’ti.

Rāhula, when mindfulness of breathing is thus developed and cultivated, it is of great fruit and great benefit. Rāhula, when mindfulness of breathing is thus developed and cultivated, even the final in-breaths and out-breaths cease with knowledge, not without knowledge.

Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.

The Blessed One said this. The Venerable Rāhula, pleased, rejoiced in the Blessed One’s words.

Mahārāhulovādasuttaṃ niṭṭhitaṃ dutiyaṃ.

The Greater Discourse of Advice to Rāhula, the second, is finished.

3. Cūḷamālukyasuttaṃ

3. The Shorter Discourse to Mālukyaputta

122. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmato mālukyaputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni – ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṃ jīvaṃ taṃ sarīra’ntipi, ‘aññaṃ jīvaṃ aññaṃ sarīra’ntipi, ‘hoti tathāgato paraṃ maraṇā’tipi, ‘na hoti tathāgato paraṃ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi – tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṃ me na ruccati, taṃ me nakkhamati. Sohaṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchissāmi. Sace me bhagavā byākarissati – ‘sassato loko’ti vā ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā – evāhaṃ bhagavati brahmacariyaṃ [Pg.90] carissāmi; no ce me bhagavā byākarissati – ‘sassato loko’ti vā ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā – evāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī’’ti.

122. Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, while the Venerable Mālukyaputta was alone in seclusion, the following reflection arose in his mind: “These speculative views that have been left undeclared by the Blessed One, set aside, and rejected—‘The world is eternal,’ or ‘The world is not eternal,’ ‘The world is finite,’ or ‘The world is infinite,’ ‘The soul is the same as the body,’ or ‘The soul is one thing and the body another,’ ‘The Tathāgata exists after death,’ or ‘The Tathāgata does not exist after death,’ ‘The Tathāgata both exists and does not exist after death,’ or ‘The Tathāgata neither exists nor does not exist after death’—the Blessed One does not declare these to me. That the Blessed One does not declare these to me does not please me, and I do not approve of it. I will approach the Blessed One and ask him about this matter. If the Blessed One declares to me, ‘The world is eternal,’ or ‘The world is not eternal,’… or ‘The Tathāgata neither exists nor does not exist after death,’ then I will live the holy life under the Blessed One. But if the Blessed One does not declare to me, ‘The world is eternal,’ or ‘The world is not eternal,’… or ‘The Tathāgata neither exists nor does not exist after death,’ then I will renounce the training and return to the lower life.”

123. Atha kho āyasmā mālukyaputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca –

123. Then the Venerable Mālukyaputta, arising from seclusion in the evening, approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Mālukyaputta said this to the Blessed One:

124. ‘‘Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni – ‘sassato loko’tipi, ‘asassato loko’tipi…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi – tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṃ me na ruccati, taṃ me nakkhamati. Sohaṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchissāmi. Sace me bhagavā byākarissati – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā – evāhaṃ bhagavati, brahmacariyaṃ carissāmi. No ce me bhagavā byākarissati – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā – evāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmīti. Sace bhagavā jānāti – ‘sassato loko’ti, ‘sassato loko’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘asassato loko’ti, ‘asassato loko’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti – ‘antavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘anantavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ajānato kho pana apassato etadeva [Pg.91] ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti – ‘taṃ jīvaṃ taṃ sarīra’nti, ‘taṃ jīvaṃ taṃ sarīra’nti me bhagavā byākarotu; sace bhagavā jānāti – ‘aññaṃ jīvaṃ aññaṃ sarīra’nti, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti me bhagavā byākarotu. No ce bhagavā jānāti – ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti – ‘hoti tathāgato paraṃ maraṇā’ti, ‘hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘na hoti tathāgato paraṃ maraṇā’ti, ‘na hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi na passāmī’ti. Sace bhagavā jānāti – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’’’ti.

124. “Venerable sir, while I was alone in seclusion, this reflection arose in my mind: ‘These speculative views that have been left undeclared by the Blessed One, set aside, and rejected—namely, “The world is eternal,” or “The world is not eternal,” … or “The Tathāgata neither exists nor does not exist after death”—the Blessed One does not declare these to me. That the Blessed One does not declare these to me—this does not please me, this does not satisfy me. I will approach the Blessed One and ask him about this matter. If the Blessed One declares to me, “The world is eternal,” or “The world is not eternal,” … or “The Tathāgata neither exists nor does not exist after death,” then I will live the holy life under the Blessed One. But if the Blessed One does not declare to me, “The world is eternal,” or “The world is not eternal,” … or “The Tathāgata neither exists nor does not exist after death,” then I will renounce the training and return to the lower life.’ If the Blessed One knows, ‘The world is eternal,’ then let the Blessed One declare to me, ‘The world is eternal.’ If the Blessed One knows, ‘The world is not eternal,’ then let the Blessed One declare to me, ‘The world is not eternal.’ But if the Blessed One does not know whether ‘The world is eternal’ or ‘The world is not eternal,’ then for one who does not know and does not see, the straightforward thing is to say, ‘I do not know, I do not see.’ If the Blessed One knows, ‘The world is finite,’ then let the Blessed One declare to me, ‘The world is finite.’ If the Blessed One knows, ‘The world is infinite,’ then let the Blessed One declare to me, ‘The world is infinite.’ But if the Blessed One does not know whether ‘The world is finite’ or ‘The world is infinite,’ then for one who does not know and does not see, the straightforward thing is to say, ‘I do not know, I do not see.’ If the Blessed One knows, ‘The life-principle is the same as the body,’ then let the Blessed One declare to me, ‘The life-principle is the same as the body.’ If the Blessed One knows, ‘The life-principle is one thing and the body another,’ then let the Blessed One declare to me, ‘The life-principle is one thing and the body another.’ But if the Blessed One does not know whether ‘The life-principle is the same as the body’ or ‘The life-principle is one thing and the body another,’ then for one who does not know and does not see, the straightforward thing is to say, ‘I do not know, I do not see.’ If the Blessed One knows, ‘The Tathāgata exists after death,’ then let the Blessed One declare to me, ‘The Tathāgata exists after death.’ If the Blessed One knows, ‘The Tathāgata does not exist after death,’ then let the Blessed One declare to me, ‘The Tathāgata does not exist after death.’ But if the Blessed One does not know whether ‘The Tathāgata exists after death’ or ‘The Tathāgata does not exist after death,’ then for one who does not know and does not see, the straightforward thing is to say, ‘I do not know, I do not see.’ If the Blessed One knows, ‘The Tathāgata both exists and does not exist after death,’ then let the Blessed One declare to me, ‘The Tathāgata both exists and does not exist after death.’ If the Blessed One knows, ‘The Tathāgata neither exists nor does not exist after death,’ then let the Blessed One declare to me, ‘The Tathāgata neither exists nor does not exist after death.’ But if the Blessed One does not know whether ‘The Tathāgata both exists and does not exist after death’ or ‘The Tathāgata neither exists nor does not exist after death,’ then for one who does not know and does not see, the straightforward thing is to say, ‘I do not know, I do not see.’”

125. ‘‘Kiṃ nu tāhaṃ, mālukyaputta, evaṃ avacaṃ – ‘ehi tvaṃ, mālukyaputta, mayi brahmacariyaṃ cara, ahaṃ te byākarissāmi – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Tvaṃ vā pana maṃ evaṃ avaca – ahaṃ, bhante, bhagavati brahmacariyaṃ carissāmi[Pg.92], bhagavā me byākarissati – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīra’nti vā, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kira, mālukyaputta, nevāhaṃ taṃ vadāmi – ehi tvaṃ, mālukyaputta, mayi brahmacariyaṃ cara, ahaṃ te byākarissāmi – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇāti vā’ti; napi kira maṃ tvaṃ vadesi – ahaṃ, bhante, bhagavati brahmacariyaṃ carissāmi, bhagavā me byākarissati – ‘sassato loko’ti vā ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā’’ti. Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi?

125. “Did I ever say to you, Mālukyaputta, ‘Come, Mālukyaputta, practice the holy life under me, and I will declare to you: “the world is eternal,” or “the world is not eternal,” or “the world is finite,” or “the world is infinite,” or “the life-principle is the same as the body,” or “the life-principle is one thing and the body is another,” or “a Tathāgata exists after death,” or “a Tathāgata does not exist after death,” or “a Tathāgata both exists and does not exist after death,” or “a Tathāgata neither exists nor does not exist after death”’?” “No, venerable sir.” “Or did you, for your part, say to me: ‘Venerable sir, I will practice the holy life under the Blessed One, and the Blessed One will declare to me: “the world is eternal,” or “the world is not eternal,” or “the world is finite,” or “the world is infinite,” or “the life-principle is the same as the body,” or “the life-principle is one thing and the body is another,” or “a Tathāgata exists after death,” or “a Tathāgata does not exist after death,” or “a Tathāgata both exists and does not exist after death,” or “a Tathāgata neither exists nor does not exist after death”’?” “No, venerable sir.” “So then, Mālukyaputta, I did not say to you, ‘Come, Mālukyaputta, practice the holy life under me, and I will declare to you… “a Tathāgata neither exists nor does not exist after death”’; and nor did you say to me, ‘Venerable sir, I will practice the holy life under the Blessed One, and the Blessed One will declare to me… “a Tathāgata neither exists nor does not exist after death”.’ That being so, foolish man, who are you and whom are you repudiating?”

126. ‘‘Yo kho, mālukyaputta, evaṃ vadeyya – ‘na tāvāhaṃ bhagavati brahmacariyaṃ carissāmi yāva me bhagavā na byākarissati – ‘‘sassato loko’’ti vā, ‘‘asassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vāti, abyākatameva taṃ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṃ kareyya. Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhapeyyuṃ. So evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, evaṃnāmo evaṃgotto iti vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, amukasmiṃ gāme [Pg.93] vā nigame vā nagare vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ dhanuṃ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ jiyaṃ jānāmi yāyamhi viddho, yadi vā akkassa yadi vā saṇhassa yadi vā nhārussa yadi vā maruvāya yadi vā khīrapaṇṇino’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yadi vā gacchaṃ yadi vā ropima’nti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yassa pattehi vājitaṃ yadi vā gijjhassa yadi vā kaṅkassa yadi vā kulalassa yadi vā morassa yadi vā sithilahanuno’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yassa nhārunā parikkhittaṃ yadi vā gavassa yadi vā mahiṃsassa yadi vā bheravassa yadi vā semhārassā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ sallaṃ jānāmi yenamhi viddho, yadi vā sallaṃ yadi vā khurappaṃ yadi vā vekaṇḍaṃ yadi vā nārācaṃ yadi vā vacchadantaṃ yadi vā karavīrapatta’nti – aññātameva taṃ, mālukyaputta, tena purisena assa, atha so puriso kālaṃ kareyya. Evameva kho, mālukyaputta, yo evaṃ vadeyya – ‘na tāvāhaṃ bhagavati brahmacariyaṃ carissāmi yāva me bhagavā na byākarissati – ‘‘sassato loko’’ti vā ‘‘asassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vāti – abyākatameva taṃ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṅkareyya.

126. “Mālukyaputta, should anyone say thus: ‘I will not practice the holy life under the Blessed One so long as the Blessed One does not declare to me whether “the world is eternal” or “the world is not eternal”… or whether “a Tathāgata neither exists nor does not exist after death,”’—that matter would remain undeclared by the Tathāgata, Mālukyaputta, and in the meantime that person would die. Suppose, Mālukyaputta, a man were pierced by an arrow thickly smeared with poison. His friends and companions, his kinsmen and relatives, would provide a surgeon to remove the arrow. But the man would say: ‘I will not have this arrow removed until I know whether the man who shot me was a khattiya, a brahmin, a vessa, or a sudda.’ He would say: ‘I will not have this arrow removed until I know the name and clan of the man who shot me.’ He would say: ‘I will not have this arrow removed until I know whether the man who shot me was tall, short, or of medium height.’ He would say: ‘I will not have this arrow removed until I know whether the man who shot me was dark, brown, or golden-skinned.’ He would say: ‘I will not have this arrow removed until I know whether the man who shot me was from such and such a village, market town, or city.’ He would say: ‘I will not have this arrow removed until I know whether the bow that wounded me was a longbow or a crossbow.’ He would say: ‘I will not have this arrow removed until I know whether the bowstring was made of swallow-wort, or of hemp, or of sinew, or of sansevieria, or of a milk-creeper.’ He would say: ‘I will not have this arrow removed until I know whether the arrow shaft was from a wild or a cultivated plant.’ He would say: ‘I will not have this arrow removed until I know with what kind of feathers the arrow shaft was fletched—whether of a vulture, a heron, a hawk, a peacock, or a stork.’ He would say: ‘I will not have this arrow removed until I know with what kind of sinew the arrow shaft was wrapped—whether of an ox, a buffalo, a black lion, or a monkey.’ He would say: ‘I will not have this arrow removed until I know what kind of arrowhead it was—whether an ordinary one, a razor-arrow, a barbed arrow, an iron-tipped arrow, a calf’s-tooth arrow, or an oleander-leaf arrow.’—Mālukyaputta, that would remain unknown to the man, and in the meantime that man would die. In the same way, Mālukyaputta, should anyone say thus: ‘I will not practice the holy life under the Blessed One so long as the Blessed One does not declare to me whether “the world is eternal” or “the world is not eternal”… or whether “a Tathāgata neither exists nor does not exist after death,”’—that matter would remain undeclared by the Tathāgata, Mālukyaputta, and in the meantime that person would die.”

127. ‘‘‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no asassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no sassato loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘asassato loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṃ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi[Pg.94]. ‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no anantavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no antavā loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘anantavā loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṃ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi. ‘Taṃ jīvaṃ taṃ sarīra’nti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no aññaṃ jīvaṃ aññaṃ sarīra’nti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no taṃ jīvaṃ taṃ sarīra’nti vā, mālukyaputta, diṭṭhiyā sati, ‘aññaṃ jīvaṃ aññaṃ sarīra’nti vā diṭṭhiyā sati attheva jāti…pe… nighātaṃ paññapemi. ‘Hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no na hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no hoti tathāgato paraṃ maraṇā’ti vā, mālukyaputta, diṭṭhiyā sati, ‘na hoti tathāgato paraṃ maraṇā’ti vā diṭṭhiyā sati attheva jāti…pe… yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi. ‘Hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no neva hoti na na hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā diṭṭhiyā sati attheva jāti…pe… yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi.

127. Mālukyaputta, if there were the view, 'the world is eternal,' it is not on that account that the holy life would be lived. If there were the view, 'the world is not eternal,' it is not on that account that the holy life would be lived. For whether there is the view, 'the world is eternal,' or the view, 'the world is not eternal,' there is still birth, there is aging, there is death, there are sorrow, lamentation, pain, grief, and despair, for which I declare the destruction in this very life. Mālukyaputta, if there were the view, 'the world is finite,' it is not on that account that the holy life would be lived. If there were the view, 'the world is infinite,' it is not on that account that the holy life would be lived. For whether there is the view, 'the world is finite,' or the view, 'the world is infinite,' there is still birth, there is aging, there is death, there are sorrow, lamentation, pain, grief, and despair, for which I declare the destruction in this very life. Mālukyaputta, if there were the view, 'the life principle and the body are the same,' it is not on that account that the holy life would be lived. If there were the view, 'the life principle is one thing and the body another,' it is not on that account that the holy life would be lived. For whether there is the view, 'the life principle and the body are the same,' or the view, 'the life principle is one thing and the body another,' there is still birth... for which I declare the destruction in this very life. Mālukyaputta, if there were the view, 'a being exists after death,' it is not on that account that the holy life would be lived. If there were the view, 'a being does not exist after death,' it is not on that account that the holy life would be lived. For whether there is the view, 'a being exists after death,' or the view, 'a being does not exist after death,' there is still birth... for which I declare the destruction in this very life. Mālukyaputta, if there were the view, 'a being both exists and does not exist after death,' it is not on that account that the holy life would be lived. If there were the view, 'a being neither exists nor does not exist after death,' it is not on that account that the holy life would be lived. For whether there is the view, 'a being both exists and does not exist after death,' or the view, 'a being neither exists nor does not exist after death,' there is still birth... for which I declare the destruction in this very life.

128. ‘‘Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhāretha. Kiñca, mālukyaputta, mayā abyākataṃ? ‘Sassato loko’ti mālukyaputta, mayā abyākataṃ; ‘asassato loko’ti – mayā abyākataṃ; ‘antavā loko’ti – mayā abyākataṃ; ‘anantavā loko’ti – mayā abyākataṃ; ‘taṃ jīvaṃ taṃ sarīra’nti – mayā abyākataṃ; ‘aññaṃ jīvaṃ aññaṃ sarīra’nti – mayā abyākataṃ; ‘hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ; ‘na hoti tathāgato paraṃ [Pg.95] maraṇā’ti – mayā abyākataṃ; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ. Kasmā cetaṃ, mālukyaputta, mayā abyākataṃ? Na hetaṃ, mālukyaputta, atthasaṃhitaṃ na ādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Tasmā taṃ mayā abyākataṃ. Kiñca, mālukyaputta, mayā byākataṃ? ‘Idaṃ dukkha’nti, mālukyaputta, mayā byākataṃ; ‘ayaṃ dukkhasamudayo’ti – mayā byākataṃ; ‘ayaṃ dukkhanirodho’ti – mayā byākataṃ; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti – mayā byākataṃ. Kasmā cetaṃ, mālukyaputta, mayā byākataṃ? Etañhi, mālukyaputta, atthasaṃhitaṃ etaṃ ādibrahmacariyakaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Tasmā taṃ mayā byākataṃ. Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhārethā’’ti.

128. Therefore, Mālukyaputta, remember what I have not declared as undeclared, and what I have declared as declared. And what, Mālukyaputta, have I not declared? ‘The world is eternal’—this I have not declared. ‘The world is not eternal’—this I have not declared. ‘The world is finite’—this I have not declared. ‘The world is infinite’—this I have not declared. ‘The life principle and the body are the same’—this I have not declared. ‘The life principle is one thing and the body another’—this I have not declared. ‘After death a being exists’—this I have not declared. ‘After death a being does not exist’—this I have not declared. ‘After death a being both exists and does not exist’—this I have not declared. ‘After death a being neither exists nor does not exist’—this I have not declared. And why, Mālukyaputta, have I not declared this? Because it is not connected with the goal, it is not fundamental to the holy life, it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore I have not declared it. And what, Mālukyaputta, have I declared? ‘This is suffering’—this I have declared. ‘This is the origin of suffering’—this I have declared. ‘This is the cessation of suffering’—this I have declared. ‘This is the path leading to the cessation of suffering’—this I have declared. And why, Mālukyaputta, have I declared this? Because it is connected with the goal, it is fundamental to the holy life, it leads to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore I have declared it. Therefore, Mālukyaputta, remember what I have not declared as undeclared, and what I have declared as declared.

Idamavoca bhagavā. Attamano āyasmā mālukyaputto bhagavato bhāsitaṃ abhinandīti.

The Blessed One said this. The Venerable Mālukyaputta, pleased, rejoiced at the Blessed One's words.

Cūḷamālukyasuttaṃ niṭṭhitaṃ tatiyaṃ.

The Shorter Discourse to Mālukyaputta, the third, is concluded.

4. Mahāmālukyasuttaṃ

4. The Greater Discourse to Mālukya

129. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘dhāretha no tumhe, bhikkhave, mayā desitāni pañcorambhāgiyāni saṃyojanānī’’ti?

129. Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus: “Bhikkhus!” “Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this: “Bhikkhus, do you bear in mind the five lower fetters taught by me?”

Evaṃ vutte, āyasmā mālukyaputto bhagavantaṃ etadavoca – ‘‘ahaṃ kho, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṃyojanānī’’ti. ‘‘Yathā kathaṃ pana tvaṃ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṃyojanānī’’ti? ‘‘Sakkāyadiṭṭhiṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ [Pg.96] saṃyojanaṃ desitaṃ dhāremi; vicikicchaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; sīlabbataparāmāsaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; kāmacchandaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; byāpādaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi. Evaṃ kho ahaṃ, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṃyojanānī’’ti.

When this was said, the Venerable Mālukyaputta said to the Blessed One: “Venerable sir, I bear in mind the five lower fetters taught by the Blessed One.” “But how, Mālukyaputta, do you bear in mind the five lower fetters taught by me?” “Venerable sir, I bear in mind identity view as a lower fetter taught by the Blessed One; I bear in mind doubt as a lower fetter taught by the Blessed One; I bear in mind clinging to rules and observances as a lower fetter taught by the Blessed One; I bear in mind sensual desire as a lower fetter taught by the Blessed One; I bear in mind ill will as a lower fetter taught by the Blessed One. Thus, venerable sir, I bear in mind the five lower fetters taught by the Blessed One.”

‘‘Kassa kho nāma tvaṃ, mālukyaputta, imāni evaṃ pañcorambhāgiyāni saṃyojanāni desitāni dhāresi? Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissanti? Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sakkāyotipi na hoti, kuto panassa uppajjissati sakkāyadiṭṭhi? Anusetvevassa sakkāyadiṭṭhānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā? Anusetvevassa vicikicchānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sīlātipi na hoti, kuto panassa uppajjissati sīlesu sīlabbataparāmāso? Anusetvevassa sīlabbataparāmāsānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa kāmātipi na hoti, kuto panassa uppajjissati kāmesu kāmacchando? Anusetvevassa kāmarāgānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sattātipi na hoti, kuto panassa uppajjissati sattesu byāpādo? Anusetvevassa byāpādānusayo. Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissantī’’ti? Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – ‘‘etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā pañcorambhāgiyāni saṃyojanāni deseyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca –

“Mālukyaputta, from whom do you bear in mind these five lower fetters as having been taught in this way? Will not the wanderers of other sects reproach you with this analogy of the tender infant? For, Mālukyaputta, a young, tender infant lying on its back does not even have the notion of ‘identity,’ so how could identity view arise in him? Yet the underlying tendency to identity view lies latent in him. A young, tender infant lying on its back does not even have the notion of ‘phenomena,’ so how could doubt about phenomena arise in him? Yet the underlying tendency to doubt lies latent in him. A young, tender infant lying on its back does not even have the notion of ‘precepts,’ so how could clinging to rules and observances regarding precepts arise in him? Yet the underlying tendency to clinging to rules and observances lies latent in him. A young, tender infant lying on its back does not even have the notion of ‘sensual pleasures,’ so how could sensual desire for sensual pleasures arise in him? Yet the underlying tendency to sensual lust lies latent in him. A young, tender infant lying on its back does not even have the notion of ‘beings,’ so how could ill will towards beings arise in him? Yet the underlying tendency to ill will lies latent in him. Will not the wanderers of other sects, Mālukyaputta, reproach you with this analogy of the tender infant?” When this was said, the Venerable Ānanda said to the Blessed One: “Blessed One, this is the time! Sugata, this is the time for the Blessed One to teach the five lower fetters. Having heard it from the Blessed One, the bhikkhus will bear it in mind.” “Then, Ānanda, listen and attend carefully. I will speak.” “Yes, venerable sir,” the Venerable Ānanda replied to the Blessed One. The Blessed One said this:

130. ‘‘Idhānanda[Pg.97], assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati sakkāyadiṭṭhiparetena; uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ. Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena; uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ. Sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ. Kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena; uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena; uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so byāpādo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ.

130. “Here, Ānanda, an uninstructed ordinary person, who has not seen the noble ones, is unskilled in the Noble Dhamma, and undisciplined in the Noble Dhamma; who has not seen the true persons, is unskilled in the Dhamma of the true persons, and undisciplined in the Dhamma of the true persons, dwells with a mind obsessed and pervaded by identity view; and he does not understand as it truly is the escape from the arisen identity view. That identity view of his, having become strong and not removed, is a lower fetter. He dwells with a mind obsessed and pervaded by doubt; and he does not understand as it truly is the escape from arisen doubt. That doubt of his, having become strong and not removed, is a lower fetter. He dwells with a mind obsessed and pervaded by clinging to rules and observances; and he does not understand as it truly is the escape from arisen clinging to rules and observances. That clinging to rules and observances of his, having become strong and not removed, is a lower fetter. He dwells with a mind obsessed and pervaded by sensual lust; and he does not understand as it truly is the escape from arisen sensual lust. That sensual lust of his, having become strong and not removed, is a lower fetter. He dwells with a mind obsessed and pervaded by ill will; and he does not understand as it truly is the escape from arisen ill will. That ill will of his, having become strong and not removed, is a lower fetter.”

131. ‘‘Sutavā ca kho, ānanda, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena; uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa sā sakkāyadiṭṭhi sānusayā pahīyati. Na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena; uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa sā vicikicchā sānusayā pahīyati. Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so sīlabbataparāmāso sānusayo pahīyati. Na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena; uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so kāmarāgo sānusayo pahīyati[Pg.98]. Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena; uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so byāpādo sānusayo pahīyati.

131. Indeed, Ānanda, a learned noble disciple—who is accustomed to seeing the noble ones, is skilled in the Dhamma of the noble ones, and well-trained in the Dhamma of the noble ones; who is accustomed to seeing true persons, is skilled in the Dhamma of true persons, and well-trained in the Dhamma of true persons—does not dwell with a mind beset and overcome by identity view; and he understands as it really is the escape from an arisen identity view. That identity view of his is abandoned along with its underlying tendency. He does not dwell with a mind beset and overcome by doubt; and he understands as it really is the escape from an arisen doubt. That doubt of his is abandoned along with its underlying tendency. He does not dwell with a mind beset and overcome by clinging to rules and observances; and he understands as it really is the escape from an arisen clinging to rules and observances. That clinging to rules and observances of his is abandoned along with its underlying tendency. He does not dwell with a mind beset and overcome by sensual lust; and he understands as it really is the escape from an arisen sensual lust. That sensual lust of his is abandoned along with its underlying tendency. He does not dwell with a mind beset and overcome by ill will; and he understands as it really is the escape from an arisen ill will. That ill will of his is abandoned along with its underlying tendency.

132. ‘‘Yo, ānanda, maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ anāgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṃ acchetvā phegguṃ acchetvā sāracchedo bhavissatīti – netaṃ ṭhānaṃ vijjati; evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ anāgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – netaṃ ṭhānaṃ vijjati.

132. Ānanda, that one might know, see, or abandon the five lower fetters without having approached the path and the practice for the abandoning of the five lower fetters—this is not possible. Just as, Ānanda, for a great, standing, heartwood-possessing tree, that a cutting of the heartwood would occur without cutting the bark and without cutting the sapwood—this is not possible; even so, Ānanda, that one might know, see, or abandon the five lower fetters without having approached the path and the practice for the abandoning of the five lower fetters—this is not possible.

‘‘Yo ca kho, ānanda, maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ āgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – ṭhānametaṃ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṃ chetvā phegguṃ chetvā sāracchedo bhavissatīti – ṭhānametaṃ vijjati; evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ āgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – ṭhānametaṃ vijjati. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Atha dubbalako puriso āgaccheyya – ‘ahaṃ imissā gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gacchissāmī’ti ; so na sakkuṇeyya gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gantuṃ. Evameva kho, ānanda, yesaṃ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati; seyyathāpi so dubbalako puriso evamete daṭṭhabbā. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Atha balavā puriso āgaccheyya – ‘ahaṃ imissā gaṅgāya nadiyā tiriyaṃ bāhāya [Pg.99] sotaṃ chetvā sotthinā pāraṃ gacchissāmī’ti; so sakkuṇeyya gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gantuṃ. Evameva kho, ānanda, yesaṃ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati; seyyathāpi so balavā puriso evamete daṭṭhabbā.

And indeed, Ānanda, that by approaching the path and the practice for the abandoning of the five lower fetters, one might know, see, or abandon the five lower fetters—this is possible. Just as, Ānanda, for a great, standing, heartwood-possessing tree, that a cutting of the heartwood will occur after cutting the bark and cutting the sapwood—this is possible; even so, Ānanda, that by approaching the path and the practice for the abandoning of the five lower fetters, one might know, see, or abandon the five lower fetters—this is possible. Suppose, Ānanda, the river Ganges were full of water, level with its banks, so that a crow could drink from it. Then a weak man were to come, saying: ‘By cutting the current across with my arms, I will cross this river Ganges and safely reach the other shore.’ He would not be able to cut the current of the river Ganges across with his arms and safely get to the other shore. Even so, Ānanda, when the Dhamma is being taught for the cessation of identity, there are some whose minds do not leap forward, do not become clear, do not settle, and are not released; they should be regarded like that weak man. Suppose, Ānanda, the river Ganges were full of water, level with its banks, so that a crow could drink from it. Then a strong man were to come, saying: ‘By cutting the current across with my arms, I will cross this river Ganges and safely reach the other shore.’ He would be able to cut the current of the river Ganges across with his arms and safely get to the other shore. Even so, Ānanda, when the Dhamma is being taught for the cessation of identity, there are some whose minds leap forward, become clear, settle, and are released; they should be regarded like that strong man.

133. ‘‘Katamo cānanda, maggo, katamā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya? Idhānanda, bhikkhu upadhivivekā akusalānaṃ dhammānaṃ pahānā sabbaso kāyaduṭṭhullānaṃ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna’nti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti; no ce āsavānaṃ khayaṃ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

133. “And what, Ānanda, is the path, what is the practice for the abandoning of the five lower fetters? Here, Ānanda, a bhikkhu, due to seclusion from the substrates of existence, for the abandoning of unwholesome states, for the complete calming of bodily inertia, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. He regards whatever phenomena there that pertain to form, feeling, perception, formations, and consciousness as impermanent, as suffering, as a disease, as a boil, as a dart, as a calamity, as an affliction, as other, as perishable, as empty, as not-self. He turns his mind away from those phenomena. Having turned his mind away from those phenomena, he directs it to the deathless element: ‘This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishing of all substrates, the destruction of craving, dispassion, cessation, Nibbāna.’ Established therein, he attains the destruction of the taints. But if he does not attain the destruction of the taints, then through that very delight in the Dhamma, that joy in the Dhamma, with the utter destruction of the five lower fetters, he becomes one who is spontaneously reborn, and there he attains final Nibbāna, being of the nature of not returning from that world. This, Ānanda, is indeed the path, this is the practice for the abandoning of the five lower fetters.”

‘‘Puna caparaṃ, ānanda, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

“Furthermore, Ānanda, a bhikkhu, with the calming of thought and examination… enters and dwells in the second jhāna… the third jhāna… the fourth jhāna. He regards whatever phenomena there that pertain to form, feeling, perception, formations, and consciousness… he is of the nature of not returning from that world. This too, Ānanda, is indeed the path, this is the practice for the abandoning of the five lower fetters.”

‘‘Puna caparaṃ, ānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ [Pg.100] saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

“Furthermore, Ānanda, a bhikkhu, with the complete transcending of perceptions of form, with the cessation of perceptions of resistance, and by not attending to perceptions of diversity, aware that ‘space is infinite,’ enters and dwells in the base of the infinity of space. He regards whatever phenomena there that pertain to feeling, perception, formations, and consciousness… he is of the nature of not returning from that world. This too, Ānanda, is indeed the path, this is the practice for the abandoning of the five lower fetters.”

‘‘Puna caparaṃ, ānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

“Furthermore, Ānanda, a bhikkhu, by completely transcending the base of the infinity of space, aware that ‘consciousness is infinite,’ enters and dwells in the base of the infinity of consciousness. He regards whatever phenomena there that pertain to feeling, perception, formations, and consciousness… he is of the nature of not returning from that world. This too, Ānanda, is indeed the path, this is the practice for the abandoning of the five lower fetters.”

‘‘Puna caparaṃ, ānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāyā’’ti.

“Furthermore, Ānanda, a bhikkhu, by completely transcending the base of the infinity of consciousness, aware that ‘there is nothing,’ enters and dwells in the base of nothingness. He regards whatever phenomena there that pertain to feeling, perception, formations, and consciousness… he is of the nature of not returning from that world. This too, Ānanda, is indeed the path, this is the practice for the abandoning of the five lower fetters.”

‘‘Eso ce, bhante, maggo esā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya, atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino’’ti? ‘‘Ettha kho panesāhaṃ, ānanda, indriyavemattataṃ vadāmī’’ti.

“Venerable sir, if this is the path and this is the practice for the abandoning of the five lower fetters, then why is it that here some bhikkhus are liberated through mind, while some bhikkhus are liberated through wisdom?” “In this regard, Ānanda, I declare that there is a diversity of faculties.”

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

The Blessed One said this. The Venerable Ānanda, gratified, rejoiced at the Blessed One’s words.

Mahāmālukyasuttaṃ niṭṭhitaṃ catutthaṃ.

The Great Discourse to Mālukya, the fourth, is concluded.

5. Bhaddālisuttaṃ

5. The Bhaddāli Sutta

134. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘ahaṃ kho, bhikkhave, ekāsanabhojanaṃ bhuñjāmi; ekāsanabhojanaṃ kho, ahaṃ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi [Pg.101] appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, ekāsanabhojanaṃ bhuñjatha; ekāsanabhojanaṃ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’’ti. Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca – ‘‘ahaṃ kho, bhante, na ussahāmi ekāsanabhojanaṃ bhuñjituṃ; ekāsanabhojanañhi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro’’ti. ‘‘Tena hi tvaṃ, bhaddāli, yattha nimantito assasi tattha ekadesaṃ bhuñjitvā ekadesaṃ nīharitvāpi bhuñjeyyāsi. Evampi kho tvaṃ, bhaddāli, bhuñjamāno ekāsano yāpessasī’’ti. ‘‘Evampi kho ahaṃ, bhante, na ussahāmi bhuñjituṃ; evampi hi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro’’ti. Atha kho āyasmā bhaddāli bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Atha kho āyasmā bhaddāli sabbaṃ taṃ temāsaṃ na bhagavato sammukhībhāvaṃ adāsi, yathā taṃ satthusāsane sikkhāya aparipūrakārī.

134. Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks!" "Venerable sir," those monks replied to the Blessed One. The Blessed One said this: "Monks, I eat a one-sitting meal; eating a one-sitting meal, I know freedom from illness, freedom from affliction, lightness, strength, and a comfortable abiding. Come, monks, you too eat a one-sitting meal; eating a one-sitting meal, you too will know freedom from illness, freedom from affliction, lightness, strength, and a comfortable abiding." When this was said, the Venerable Bhaddāli said to the Blessed One: "Venerable sir, I am unable to eat a one-sitting meal. For if I were to eat a one-sitting meal, I might have scruples and remorse." "Then, Bhaddāli, when you are invited somewhere, you may eat part of it there and, having carried a portion away, eat it also. Even eating in this way, Bhaddāli, you will carry on as one who eats in a single session." "Even in this way, Venerable sir, I am unable to eat. Even eating like this, I might have scruples and remorse." Then, when the Blessed One was laying down a training rule and the Saṅgha of monks was undertaking the training, the Venerable Bhaddāli declared his unwillingness. And so, for that entire three-month period, the Venerable Bhaddāli did not present himself before the Blessed One, just like one who does not fulfill the training in the Teacher's dispensation.

135. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti – niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatīti. Atha kho āyasmā bhaddāli yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaddāliṃ te bhikkhū etadavocuṃ – ‘‘idaṃ kho, āvuso bhaddāli, bhagavato cīvarakammaṃ karīyati. Niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissati. Iṅghāvuso bhaddāli, etaṃ dosakaṃ sādhukaṃ manasi karohi, mā te pacchā dukkarataraṃ ahosī’’ti. ‘‘Evamāvuso’’ti kho āyasmā bhaddāli tesaṃ bhikkhūnaṃ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddāli bhagavantaṃ etadavoca – ‘‘accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti.

135. At that time, many monks were making robes for the Blessed One, thinking, "When the robes are finished, the Blessed One will set out on a journey after the three months have passed." Then the Venerable Bhaddāli approached those monks; having approached, he exchanged courteous greetings with them. After concluding the cordial and memorable talk, he sat down to one side. As he was sitting to one side, those monks said this to the Venerable Bhaddāli: "Friend Bhaddāli, this robe-making is being done for the Blessed One. When the robes are finished, the Blessed One will set out on a journey after the three months have passed. Come, friend Bhaddāli, reflect well on this fault, lest it become more difficult for you later." "So be it, friends," the Venerable Bhaddāli replied to those monks, and then he approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the Venerable Bhaddāli said this to the Blessed One: "Venerable sir, an offense has overcome me, as befits a fool, as befits a deluded one, as befits an unskillful one, in that when the Blessed One was laying down a training rule and the Saṅgha of monks was undertaking the training, I declared my unwillingness. Venerable sir, may the Blessed One accept that offense of mine as an offense, for the sake of restraint in the future."

‘‘Taggha [Pg.102] tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho bhikkhu sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho bhikkhuniyo sāvatthiyaṃ vassaṃ upagatā, tāpi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho upāsakā sāvatthiyaṃ paṭivasanti, tepi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho upāsikā sāvatthiyaṃ paṭivasanti, tāpi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho nānātitthiyā samaṇabrāhmaṇā sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti – bhaddāli nāma bhikkhu samaṇassa gotamassa sāvako theraññataro bhikkhu sāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī’’ti.

“Indeed, Bhaddāli, an offense has overcome you, as befits a fool, as befits a deluded one, as befits an unskillful one, in that when I was laying down a training rule and the Saṅgha of monks was undertaking the training, you declared your unwillingness. A reason, Bhaddāli, was not penetrated by you: ‘The Blessed One is dwelling at Sāvatthī. The Blessed One will know of me: “The monk named Bhaddāli is one who does not fulfill the training in the Teacher’s dispensation.”’ This reason also, Bhaddāli, was not penetrated by you. A reason, Bhaddāli, was not penetrated by you: ‘Many monks have entered the rains-residence at Sāvatthī. They too will know of me: “The monk named Bhaddāli is one who does not fulfill the training in the Teacher’s dispensation.”’ This reason also, Bhaddāli, was not penetrated by you. A reason, Bhaddāli, was not penetrated by you: ‘Many nuns have entered the rains-residence at Sāvatthī. They too will know of me: “The monk named Bhaddāli is one who does not fulfill the training in the Teacher’s dispensation.”’ This reason also, Bhaddāli, was not penetrated by you. A reason, Bhaddāli, was not penetrated by you: ‘Many laymen reside at Sāvatthī. They too will know of me: “The monk named Bhaddāli is one who does not fulfill the training in the Teacher’s dispensation.”’ This reason also, Bhaddāli, was not penetrated by you. A reason, Bhaddāli, was not penetrated by you: ‘Many laywomen reside at Sāvatthī. They too will know of me: “The monk named Bhaddāli is one who does not fulfill the training in the Teacher’s dispensation.”’ This reason also, Bhaddāli, was not penetrated by you. A reason, Bhaddāli, was not penetrated by you: ‘Many ascetics and brahmins of other sects have entered the rains-residence at Sāvatthī. They too will know of me: “The monk named Bhaddāli, a disciple of the ascetic Gotama, a certain elder monk, is one who does not fulfill the training in the Teacher’s dispensation.”’ This reason also, Bhaddāli, was not penetrated by you.”

‘‘Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti. ‘‘Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade [Pg.103] paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi’’.

“Venerable sir, a transgression has overcome me, foolish, deluded, and unskillful as I am, in that when the Blessed One was laying down a training rule and the Saṅgha of bhikkhus was undertaking the training, I declared my lack of enthusiasm. Venerable sir, may the Blessed One accept that transgression of mine as a transgression for the sake of future restraint.” “Indeed, Bhaddāli, a transgression has overcome you, foolish, deluded, and unskillful as you are, in that when I was laying down a training rule and the Saṅgha of bhikkhus was undertaking the training, you declared your lack of enthusiasm.”

136. ‘‘Taṃ kiṃ maññasi, bhaddāli, idhassa bhikkhu ubhatobhāgavimutto, tamahaṃ evaṃ vadeyyaṃ – ‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā’’ti?

136. “What do you think, Bhaddāli? Suppose there were a bhikkhu here who is liberated in both ways, and I were to say to him: ‘Come, bhikkhu, be a causeway for me in the mud.’ Would he act as a causeway, or would he turn his body aside, or would he say ‘no’?”

‘‘No hetaṃ, bhante’’.

“Certainly not, venerable sir.”

‘‘Taṃ kiṃ maññasi, bhaddāli, idhassa bhikkhu paññāvimutto… kāyasakkhi… diṭṭhippatto… saddhāvimutto… dhammānusārī… saddhānusārī, tamahaṃ evaṃ vadeyyaṃ – ‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā’’ti?

“What do you think, Bhaddāli? Suppose there were a bhikkhu here who is liberated by wisdom… a body-witness… one attained to view… liberated by faith… a Dhamma-follower… a faith-follower. If I were to say to him, ‘Come, bhikkhu, be a causeway for me in the mud,’ would he act as a causeway, or would he turn his body aside, or would he say ‘no’?”

‘‘No hetaṃ, bhante’’.

“Certainly not, venerable sir.”

‘‘Taṃ kiṃ maññasi, bhaddāli, api nu tvaṃ, bhaddāli, tasmiṃ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā’’ti?

“What do you think, Bhaddāli? At that time, were you liberated in both ways, or liberated by wisdom, or a body-witness, or one attained to view, or liberated by faith, or a Dhamma-follower, or a faith-follower?”

‘‘No hetaṃ, bhante’’.

“Certainly not, venerable sir.”

‘‘Nanu tvaṃ, bhaddāli, tasmiṃ samaye ritto tuccho aparaddho’’ti?

“Bhaddāli, were you not at that time empty, hollow, and at fault?”

‘‘Evaṃ, bhante. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti. ‘‘Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Yato ca kho tvaṃ, bhaddāli, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, bhaddāli, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjati’’.

“So it is, venerable sir. Venerable sir, a transgression has overcome me, foolish, deluded, and unskillful as I am, in that when the Blessed One was laying down a training rule and the Saṅgha of bhikkhus was undertaking the training, I declared my lack of enthusiasm. Venerable sir, may the Blessed One accept that transgression of mine as a transgression for the sake of future restraint.” “Indeed, Bhaddāli, a transgression has overcome you, foolish, deluded, and unskillful as you are, in that when I was laying down a training rule and the Saṅgha of bhikkhus was undertaking the training, you declared your lack of enthusiasm. And since you, Bhaddāli, having seen the transgression as a transgression, make amends in accordance with the Dhamma, we accept it of you. For this, Bhaddāli, is growth in the discipline of the Noble One: that one, having seen a transgression as a transgression, makes amends in accordance with the Dhamma and undertakes future restraint.”

137. ‘‘Idha, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya aparipūrakārī hoti. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Appeva nāmāhaṃ uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya’nti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ [Pg.104] kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato satthāpi upavadati, anuviccapi viññū sabrahmacārī upavadanti, devatāpi upavadanti, attāpi attānaṃ upavadati. So satthārāpi upavadito, anuviccapi viññūhi sabrahmacārīhi upavadito, devatāhipi upavadito, attanāpi attānaṃ upavadito na uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya aparipūrakārissa.

137. “Here, Bhaddāli, a certain bhikkhu is one who does not fulfill the training in the Teacher’s Dispensation. It occurs to him: ‘What if I were to frequent a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a forest grove, an open space, or a heap of straw? Perhaps I might realize a state superior to the human state, a special state of noble knowledge and vision.’ He frequents a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a forest grove, an open space, or a heap of straw. While he is dwelling thus secluded, the Teacher reproaches him; discerning fellows in the holy life, having investigated, reproach him; deities reproach him; and he reproaches himself. That bhikkhu, being reproached by the Teacher, reproached by discerning fellows in the holy life after investigation, reproached by deities, and reproached by himself, does not realize a state superior to the human state, a special state of noble knowledge and vision. For what reason? Because, Bhaddāli, so it is for one who does not fulfill the training in the Teacher’s Dispensation.

138. ‘‘Idha pana, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya paripūrakārī hoti. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Appeva nāmāhaṃ uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyya’nti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato satthāpi na upavadati, anuviccapi viññū sabrahmacārī na upavadanti, devatāpi na upavadanti, attāpi attānaṃ na upavadati. So satthārāpi anupavadito, anuviccapi viññūhi sabrahmacārīhi anupavadito, devatāhipi anupavadito, attanāpi attānaṃ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

138. “But here, Bhaddāli, a certain bhikkhu is one who fulfills the training in the Teacher’s Dispensation. It occurs to him: ‘What if I were to frequent a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a forest grove, an open space, or a heap of straw? Perhaps I might realize a state superior to the human state, a special state of noble knowledge and vision.’ He frequents a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a forest grove, an open space, or a heap of straw. While he is dwelling thus secluded, the Teacher does not reproach him; discerning fellows in the holy life, having investigated, do not reproach him; deities do not reproach him; and he does not reproach himself. That bhikkhu, not being reproached by the Teacher, not reproached by discerning fellows in the holy life after investigation, not reproached by deities, and not reproached by himself, realizes a state superior to the human state, a special state of noble knowledge and vision. Quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. For what reason? Because, Bhaddāli, so it is for one who fulfills the training in the Teacher’s Dispensation.”

139. ‘‘Puna caparaṃ, bhaddāli, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

139. Furthermore, Bhaddāli, with the stilling of thought and examination, a bhikkhu enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. For what reason? Because, Bhaddāli, that is how it is for one who is a fulfiller of the training in the Teacher’s Dispensation.

‘‘Puna caparaṃ, bhaddāli, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ [Pg.105] upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

Furthermore, Bhaddāli, with the fading away of rapture, a bhikkhu dwells equanimously, mindful, and clearly comprehending, and experiences happiness with the body; he enters and dwells in the third jhāna, of which the noble ones declare: ‘Equanimous and mindful, he dwells happily.’ For what reason? Because, Bhaddāli, that is how it is for one who is a fulfiller of the training in the Teacher’s Dispensation.

‘‘Puna caparaṃ, bhaddāli, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

Furthermore, Bhaddāli, with the abandoning of pleasure and pain, and with the prior passing away of joy and sorrow, a bhikkhu enters and dwells in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness due to equanimity. For what reason? Because, Bhaddāli, that is how it is for one who is a fulfiller of the training in the Teacher’s Dispensation.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

When his mind is thus concentrated, purified, bright, spotless, rid of defilements, malleable, wieldy, firm, and attained to imperturbability, he directs his mind to the knowledge of the recollection of past lives. He recollects his many kinds of past lives, that is, one birth, two births… thus with their aspects and details he recollects his many kinds of past lives. For what reason? Because, Bhaddāli, that is how it is for one who is a fulfiller of the training in the Teacher’s Dispensation.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā…pe… sugatiṃ saggaṃ lokaṃ upapannā’ti iti dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

When his mind is thus concentrated, purified, bright, spotless, rid of defilements, malleable, wieldy, firm, and attained to imperturbability, he directs his mind to the knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate. He understands beings as they fare on according to their kamma: ‘These beings, who were endowed with misconduct of body… have reappeared in a plane of misery, a bad destination, a lower realm, in hell. But these beings, who were endowed with good conduct of body… have reappeared in a good destination, in a heavenly world.’ Thus, with the divine eye, which is purified and surpasses the human… he understands beings as they fare on according to their kamma. For what reason? Because, Bhaddāli, that is how it is for one who is a fulfiller of the training in the Teacher’s Dispensation.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ [Pg.106] āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissā’’ti.

When his mind is thus concentrated, purified, bright, spotless, rid of defilements, malleable, wieldy, firm, and attained to imperturbability, he directs his mind to the knowledge of the destruction of the taints. He understands as it really is: ‘This is suffering.’ He understands as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the way leading to the cessation of suffering.’ He understands as it really is: ‘These are the taints.’ He understands as it really is: ‘This is the origin of the taints.’ He understands as it really is: ‘This is the cessation of the taints.’ He understands as it really is: ‘This is the way leading to the cessation of the taints.’ As he knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When it is liberated, the knowledge arises: ‘It is liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ For what reason? Because, Bhaddāli, that is how it is for one who is a fulfiller of the training in the Teacher’s Dispensation.

140. Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karonti? Ko pana, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī’’ti? ‘‘Idha, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Sādhu vatāyasmanto imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ na khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.

140. When this was said, the Venerable Bhaddāli said to the Blessed One: “What, venerable sir, is the cause, what is the reason, why here a certain bhikkhu is repeatedly and forcefully subjected to disciplinary action? And what, venerable sir, is the cause, what is the reason, why here a certain bhikkhu is not repeatedly and forcefully subjected to disciplinary action in that way?” “Here, Bhaddāli, a certain bhikkhu is a constant offender, abounding in offenses. When spoken to by the bhikkhus, he evades the issue, diverts the discussion to external matters, and displays anger, ill will, and displeasure. He does not conduct himself properly, does not humble himself, does not act for his release, and does not say, ‘I will do what pleases the Saṅgha.’ In that case, Bhaddāli, it occurs to the bhikkhus: ‘Friends, this bhikkhu is a constant offender, abounding in offenses. When spoken to by the bhikkhus, he evades the issue, diverts the discussion to external matters, and displays anger, ill will, and displeasure. He does not conduct himself properly, does not humble himself, does not act for his release, and does not say, “I will do what pleases the Saṅgha.” It would be good, sirs, if you were to investigate this bhikkhu in such a way that this legal issue is not quickly settled.’ Thus, Bhaddāli, the bhikkhus investigate that bhikkhu in such a way that this legal issue is not quickly settled.

141. ‘‘Idha pana, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano [Pg.107] hoti taṃ karomī’ti āha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.

141. Furthermore, Bhaddāli, in this Teaching, a certain monk is one who constantly commits offenses, one who is full of offenses. When admonished by the monks, he does not conceal one matter with another, does not divert the talk to external matters, and does not manifest anger, ill will, or displeasure. He conducts himself properly, lets his pride fall, and practices for his deliverance from the penalty. He says, ‘I will do that by which the Saṅgha is pleased.’ In that case, Bhaddāli, it occurs to the monks thus: ‘Friends, this monk is one who constantly commits offenses, one who is full of offenses. When admonished by the monks, he does not conceal one matter with another, does not divert the talk to external matters, does not manifest anger, ill will, or displeasure, conducts himself properly, lets his pride fall, practices for his deliverance from the penalty, and says, “I will do that by which the Saṅgha is pleased.” It would be good, venerable sirs, if you would investigate this monk in such a way that this legal issue might be settled very quickly.’ And so, Bhaddāli, the monks investigate that monk in such a way that this legal issue is settled very quickly.

142. ‘‘Idha, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ na khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.

142. Here, Bhaddāli, a certain monk is one who occasionally commits offenses and is not one with many offenses. When admonished by the monks, he conceals one matter with another, diverts the talk to external matters, and manifests anger, ill will, and displeasure. He does not conduct himself properly, does not let his pride fall, does not practice for his deliverance from the penalty, and does not say, ‘I will do that by which the Saṅgha is pleased.’ In that case, Bhaddāli, it occurs to the monks thus: ‘Friends, this monk is one who occasionally commits offenses and is not one with many offenses. When admonished by the monks, he conceals one matter with another, diverts the talk to external matters, manifests anger, ill will, and displeasure, does not conduct himself properly, does not let his pride fall, does not practice for his deliverance from the penalty, and does not say, “I will do that by which the Saṅgha is pleased.” It would be good, venerable sirs, if you would investigate this monk in such a way that this legal issue might not be settled very quickly.’ And so, Bhaddāli, the monks investigate that monk in such a way that this legal issue is not settled very quickly.

143. ‘‘Idha pana, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho [Pg.108] attamano hoti taṃ karomī’ti āha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.

143. Furthermore, Bhaddāli, in this Teaching, a certain monk is one who occasionally commits offenses and is not one with many offenses. When admonished by the monks, he does not conceal one matter with another, does not divert the talk to external matters, and does not manifest anger, ill will, or displeasure. He conducts himself properly, lets his pride fall, and practices for his deliverance from the penalty. He says, ‘I will do that by which the Saṅgha is pleased.’ In that case, Bhaddāli, it occurs to the monks thus: ‘Friends, this monk is one who occasionally commits offenses and is not one with many offenses. When admonished by the monks, he does not conceal one matter with another, does not divert the talk to external matters, does not manifest anger, ill will, or displeasure, conducts himself properly, lets his pride fall, practices for his deliverance from the penalty, and says, “I will do that by which the Saṅgha is pleased.” It would be good, venerable sirs, if you would investigate this monk in such a way that this legal issue might be settled very quickly.’ And so, Bhaddāli, the monks investigate that monk in such a way that this legal issue is settled very quickly.

144. ‘‘Idha, bhaddāli, ekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ‘ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma – mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī’ti. Seyyathāpi, bhaddāli, purisassa ekaṃ cakkhuṃ, tassa mittāmaccā ñātisālohitā taṃ ekaṃ cakkhuṃ rakkheyyuṃ – ‘mā yampissa taṃ ekaṃ cakkhuṃ tamhāpi parihāyī’ti; evameva kho, bhaddāli, idhekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ‘ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma – mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī’ti. Ayaṃ kho, bhaddāli, hetu ayaṃ paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karonti. Ayaṃ pana, bhaddāli, hetu ayaṃ paccayo, yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī’’ti.

144. Here, Bhaddāli, a certain monk carries on through mere faith, through mere affection. In that case, Bhaddāli, it occurs to the monks thus: ‘Friends, this monk carries on through mere faith, through mere affection. If we were to deal with this monk very forcefully, that mere faith and mere affection which he has might be lost.’ It is just as if, Bhaddāli, a man had only one eye, and his friends, companions, relatives, and kin would guard that one eye, thinking: ‘Let him not lose even this one eye that he has.’ In the same way, Bhaddāli, here a certain monk carries on through mere faith, through mere affection. In that case, Bhaddāli, it occurs to the monks thus: ‘Friends, this monk carries on through mere faith, through mere affection. If we were to deal with this monk very forcefully, that mere faith and mere affection which he has might be lost.’ This, Bhaddāli, is the reason, this is the cause, why here some monks are dealt with very forcefully. And this, Bhaddāli, is the reason, this is the cause, why here some monks are not dealt with so very forcefully.

145. ‘‘‘Ko nu kho, bhante, hetu, ko paccayo yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ bahutarā ca bhikkhū aññāya saṇṭhahiṃsu? Ko pana, bhante, hetu, ko paccayo yena etarahi bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantī’ti? ‘‘Evametaṃ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti. Na tāva, bhaddāli, satthā sāvakānaṃ sikkhāpadaṃ paññāpeti yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Yato ca kho, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho mahattaṃ patto hoti. Yato ca kho, bhaddāli, saṅgho mahattaṃ patto hoti, atha idhekacce [Pg.109] āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho lābhaggaṃ patto hoti, yasaggaṃ patto hoti, bāhusaccaṃ patto hoti, rattaññutaṃ patto hoti. Yato ca kho, bhaddāli, saṅgho rattaññutaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya.

145. ‘Venerable Sir, what is the cause, what is the reason that formerly there were fewer training rules and more monks were established in final knowledge? And Venerable Sir, what is the cause, what is the reason that now there are more training rules and fewer monks are established in final knowledge?’ ‘It is so, Bhaddāli. When beings are declining, when the true Dhamma is disappearing, there are more training rules and fewer monks are established in final knowledge. Bhaddāli, the Teacher does not lay down a training rule for the disciples as long as certain conditions that are a basis for the taints have not arisen in the Saṅgha. But when certain conditions that are a basis for the taints arise in the Saṅgha, then the Teacher lays down a training rule for the disciples to counteract those very conditions that are a basis for the taints. Bhaddāli, certain conditions that are a basis for the taints do not arise in the Saṅgha as long as the Saṅgha has not reached great size. But when the Saṅgha has reached great size, then certain conditions that are a basis for the taints arise in the Saṅgha. Then the Teacher lays down a training rule for the disciples to counteract those very conditions that are a basis for the taints. Bhaddāli, certain conditions that are a basis for the taints do not arise in the Saṅgha as long as the Saṅgha has not reached the peak of gains, the peak of fame, the peak of learning, or the peak of seniority. But when the Saṅgha has reached the peak of seniority, then certain conditions that are a basis for the taints arise in the Saṅgha. Then the Teacher lays down a training rule for the disciples to counteract those very conditions that are a basis for the taints.’

146. ‘‘Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṃ ājānīyasusūpamaṃ dhammapariyāyaṃ desesiṃ. Taṃ sarasi bhaddālī’’ti?

146. “You were few indeed, Bhaddāli, at that time when I taught you the Dhamma exposition with the simile of the young thoroughbred horse. Do you remember that, Bhaddāli?”

‘‘No hetaṃ, bhante’’.

“No, Venerable Sir.”

‘‘Tatra, bhaddāli, kaṃ hetuṃ paccesī’’ti?

“In that case, Bhaddāli, what do you take to be the reason?”

‘‘So hi nūnāhaṃ, bhante, dīgharattaṃ satthusāsane sikkhāya aparipūrakārī ahosi’’nti.

“Indeed, Venerable Sir, it must be that for a long time I have been one who did not fulfill the training in the Teacher's dispensation.”

‘‘Na kho, bhaddāli, eseva hetu, esa paccayo. Api ca me tvaṃ, bhaddāli, dīgharattaṃ cetasā cetoparicca vidito – ‘na cāyaṃ moghapuriso mayā dhamme desiyamāne aṭṭhiṃ katvā manasi katvā sabbacetaso samannāharitvā ohitasoto dhammaṃ suṇātī’ti. Api ca te ahaṃ, bhaddāli, ājānīyasusūpamaṃ dhammapariyāyaṃ desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā bhaddāli bhagavato paccassosi. Bhagavā etadavoca –

“That is not the only cause, Bhaddāli, not the only reason. Moreover, Bhaddāli, for a long time you have been known to me, as I have encompassed your mind with my mind: ‘This worthless man, when the Dhamma is being taught by me, does not treat it as essential, does not apply his mind, does not bring his whole heart to bear, nor listen with an attentive ear to the Dhamma.’ Nevertheless, Bhaddāli, I will teach you the Dhamma exposition with the simile of the young thoroughbred horse. Listen to it and attend carefully; I will speak.” “Yes, Venerable Sir,” replied Venerable Bhaddāli to the Blessed One. The Blessed One said this:

147. ‘‘Seyyathāpi, bhaddāli, dakkho assadamako bhadraṃ assājānīyaṃ labhitvā paṭhameneva mukhādhāne kāraṇaṃ kāreti. Tassa mukhādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti yugādhāne. Tassa yugādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati[Pg.110]. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti anukkame maṇḍale khurakāse dhāve davatte rājaguṇe rājavaṃse uttame jave uttame haye uttame sākhalye. Tassa uttame jave uttame haye uttame sākhalye kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari vaṇṇiyañca pāṇiyañca anuppavecchati. Imehi kho, bhaddāli, dasahaṅgehi samannāgato bhadro assājānīyo rājāraho hoti rājabhoggo rañño aṅganteva saṅkhyaṃ gacchati.

147. “Just as, Bhaddāli, a skilled horse trainer, having obtained a fine thoroughbred horse, first subjects it to the discipline of accepting the bridle. While being subjected to the discipline of accepting the bridle, it has some struggles, squirmings, and thrashings, as is the case when being subjected to a discipline not undergone before. But through repeated and gradual discipline, it becomes settled in that practice. When, Bhaddāli, the fine thoroughbred horse has become settled in that practice through repeated and gradual discipline, the horse trainer then subjects it to the further discipline of accepting the yoke. While being subjected to the discipline of accepting the yoke, it has some struggles, squirmings, and thrashings, as is the case when being subjected to a discipline not undergone before. But through repeated and gradual discipline, it becomes settled in that practice. When, Bhaddāli, the fine thoroughbred horse has become settled in that practice through repeated and gradual discipline, the horse trainer then subjects it to the further discipline of pacing, circling, hoof-play, galloping, playfulness, royal qualities, noble lineage, supreme speed, supreme horsemanship, and supreme docility. While being subjected to the discipline of supreme speed, supreme horsemanship, and supreme docility, it has some struggles, squirmings, and thrashings, as is the case when being subjected to a discipline not undergone before. But through repeated and gradual discipline, it becomes settled in that practice. When, Bhaddāli, the fine thoroughbred horse has become settled in that practice through repeated and gradual discipline, the horse trainer then further provides it with choice fodder and drink. Endowed with these ten qualities, Bhaddāli, a fine thoroughbred horse becomes worthy of a king, fit for a king’s use, and is reckoned as a very limb of the king.”

‘‘Evameva kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi dasahi? Idha, bhaddāli, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti – imehi kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’’ti.

Just so, Bhaddāli, a bhikkhu endowed with ten qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. With what ten? Here, Bhaddāli, a bhikkhu is endowed with the right view of one beyond training, endowed with the right intention of one beyond training, endowed with the right speech of one beyond training, endowed with the right action of one beyond training, endowed with the right livelihood of one beyond training, endowed with the right effort of one beyond training, endowed with the right mindfulness of one beyond training, endowed with the right concentration of one beyond training, endowed with the right knowledge of one beyond training, and endowed with the right liberation of one beyond training. Indeed, Bhaddāli, a bhikkhu endowed with these ten qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.

Idamavoca bhagavā. Attamano āyasmā bhaddāli bhagavato bhāsitaṃ abhinandīti.

The Blessed One said this. The Venerable Bhaddāli, being pleased, rejoiced in the Blessed One’s words.

Bhaddālisuttaṃ niṭṭhitaṃ pañcamaṃ.

The Bhaddāli Sutta, the fifth, is concluded.

6. Laṭukikopamasuttaṃ

6. The Discourse with the Simile of the Quail

148. Evaṃ [Pg.111] me sutaṃ – ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Āyasmāpi kho udāyī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’’ti. Atha kho āyasmā udāyī sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

148. Thus have I heard. On one occasion the Blessed One was dwelling among the Aṅguttarāpas, in a market-town of the Aṅguttarāpas named Āpaṇa. Then, in the morning, the Blessed One dressed, and taking his bowl and outer robe, entered Āpaṇa for alms. Having gone for alms in Āpaṇa and returned from the alms round after his meal, he approached a certain woodland for the day's abiding. Having entered that woodland, he sat down at the foot of a certain tree for the day's abiding. The Venerable Udāyī also, in the morning, dressed, and taking his bowl and outer robe, entered Āpaṇa for alms. Having gone for alms in Āpaṇa and returned from the alms round after his meal, he approached that same woodland for the day's abiding. Having entered that woodland, he sat down at the foot of a certain tree for the day's abiding. Then, while the Venerable Udāyī was alone in seclusion, this reflection arose in his mind: ‘Truly, the Blessed One is for us the remover of many painful states, the bringer of many pleasant states; truly, the Blessed One is for us the remover of many unwholesome states, the bringer of many wholesome states.’ Then, in the evening, the Venerable Udāyī arose from seclusion and approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side.

149. Ekamantaṃ nisinno kho āyasmā udāyī bhagavantaṃ etadavoca – ‘‘idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’ti. Mayañhi, bhante, pubbe sāyañceva bhuñjāma pāto ca divā ca vikāle. Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi – ‘iṅgha tumhe, bhikkhave, etaṃ divāvikālabhojanaṃ pajahathā’ti. Tassa mayhaṃ, bhante, ahudeva aññathattaṃ, ahudeva domanassaṃ – ‘yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ bhojanīyaṃ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Te [Pg.112] mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ divāvikālabhojanaṃ pajahimhā. Te mayaṃ, bhante, sāyañceva bhuñjāma pāto ca. Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi – ‘iṅgha tumhe, bhikkhave, etaṃ rattiṃvikālabhojanaṃ pajahathā’ti. Tassa mayhaṃ, bhante, ahudeva aññathattaṃ ahudeva domanassaṃ – ‘yampi no imesaṃ dvinnaṃ bhattānaṃ paṇītasaṅkhātataraṃ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Bhūtapubbaṃ, bhante, aññataro puriso divā sūpeyyaṃ labhitvā evamāha – ‘handa ca imaṃ nikkhipatha, sāyaṃ sabbeva samaggā bhuñjissāmā’ti. Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṃ, appā divā. Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ rattiṃvikālabhojanaṃ pajahimhā. Bhūtapubbaṃ, bhante, bhikkhū rattandhakāratimisāyaṃ piṇḍāya carantā candanikampi pavisanti, oligallepi papatanti, kaṇṭakāvāṭampi ārohanti, suttampi gāviṃ ārohanti, māṇavehipi samāgacchanti katakammehipi akatakammehipi, mātugāmopi te asaddhammena nimanteti. Bhūtapubbāhaṃ, bhante, rattandhakāratimisāyaṃ piṇḍāya carāmi. Addasā kho maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī. Disvā maṃ bhītā vissaramakāsi – ‘abhumme pisāco vata ma’nti! Evaṃ vutte, ahaṃ, bhante, taṃ itthiṃ etadavocaṃ – ‘nāhaṃ, bhagini, pisāco; bhikkhu piṇḍāya ṭhito’ti. ‘Bhikkhussa ātumārī, bhikkhussa mātumārī ! Varaṃ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṃ yaṃ rattandhakāratimisāyaṃ kucchihetu piṇḍāya carasī’ti. Tassa mayhaṃ, bhante, tadanussarato evaṃ hoti – ‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’’’ti.

149. Then, the Venerable Udāyī, having sat down to one side, said this to the Blessed One: 'Here, venerable sir, while I was alone in seclusion, this thought arose in my mind: ‘Indeed, the Blessed One has removed many states of suffering for us; indeed, the Blessed One has brought many states of happiness for us. Indeed, the Blessed One has removed many unwholesome states for us; indeed, the Blessed One has brought many wholesome states for us.’ For, venerable sir, in the past we used to eat in the evening, in the morning, and during the day at the wrong time. There came a time, venerable sir, when the Blessed One addressed the monks: ‘Come, monks, abandon this daytime meal at the wrong time.’ Then, venerable sir, I felt dismay and sorrow: ‘The faithful householders give us delicious food during the day at the wrong time, yet the Blessed One tells us to abandon it, the Fortunate One advises us to relinquish it.’ But, venerable sir, out of love, respect, shame, and fear of wrongdoing toward the Blessed One, we abandoned that daytime meal at the wrong time. Then, venerable sir, we ate only in the evening and in the morning. There came another time, venerable sir, when the Blessed One addressed the monks: ‘Come, monks, abandon this nighttime meal at the wrong time.’ Then, venerable sir, I felt dismay and sorrow: ‘The Blessed One tells us to abandon even the one considered more delicious of these two meals, the Fortunate One advises us to relinquish it.’ Once, venerable sir, a certain man obtained relish during the day and said: ‘Come, set this aside, and in the evening we will all eat it together.’ Indeed, venerable sir, whatever delicacies are prepared are all for the nighttime; few are for the daytime. But, venerable sir, out of love, respect, shame, and fear of wrongdoing toward the Blessed One, we abandoned that nighttime meal at the wrong time. Once, venerable sir, monks wandering for alms in the pitch-black darkness of night entered a sewer, fell into a cesspit, climbed over a thorny fence, stepped on a sleeping cow, and encountered thieves, both those who had already committed a crime and those who had not. A woman even invited them to misconduct. Once, venerable sir, I was wandering for alms in the pitch-black darkness of night. A certain woman saw me by a flash of lightning while washing a pot and, frightened, screamed: ‘Woe is me! A goblin is upon me!’ When she said this, I told her: ‘Sister, I am not a goblin; I am a monk standing for alms.’ She replied: ‘May your father die, monk! May your mother die! Better for you, monk, that your belly be slit open with a sharp butcher’s knife than to wander for alms in the pitch-black darkness of night for the sake of your belly!’ Recalling this, venerable sir, I think: ‘Indeed, the Blessed One has removed many states of suffering for us; indeed, the Blessed One has brought many states of happiness for us. Indeed, the Blessed One has removed many unwholesome states for us; indeed, the Blessed One has brought many wholesome states for us.’”

150. ‘‘Evameva panudāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti. Te tañceva nappajahanti, mayi [Pg.113] ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro – seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti. Yo nu kho, udāyi, evaṃ vadeyya – ‘yena sā laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhana’nti; sammā nu kho so, udāyi, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante. Yena sā, bhante, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’’ti. ‘‘Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti? Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’’.

150. In the same way, Udāyī, some foolish men here, when told by me, ‘Give this up,’ say, ‘Why is this ascetic so excessively scrupulous about this trifling, petty thing?’ They do not give it up, and they establish displeasure in me and in those monks who are desirous of the training. For those foolish men, Udāyī, that becomes a strong bond, a firm bond, a lasting bond, an unrotten bond, a thick log. Just as, Udāyī, a small quail bound by a rotten creeper meets with slaughter, bondage, or death right there. If someone were to say, ‘That by which this small quail, bound by a rotten creeper, meets with slaughter, bondage, or death right there—that is for her a weak bond, a feeble bond, a rotten bond, a worthless bond’—would he be speaking rightly, Udāyī?" "No, venerable sir. That by which this small quail, bound by a rotten creeper, meets with slaughter, bondage, or death right there—that is for her a strong bond, a firm bond, a lasting bond, an unrotten bond, a thick log." "Just so, Udāyī, some foolish men here, when told by me, ‘Give this up,’ say, ‘Why is this ascetic so excessively scrupulous about this trifling, petty thing?’ They do not give it up, and they establish displeasure in me and in those monks who are desirous of the training. For those foolish men, Udāyī, that becomes a strong bond, a firm bond, a lasting bond, an unrotten bond, a thick log.

151. ‘‘Idha panudāyi, ekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ – seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati. Yo nu kho, udāyi, evaṃ vadeyya – ‘yehi so rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ [Pg.114] bandhanaṃ, thūlo, kaliṅgaro’ti; sammā nu kho so, udāyi, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante. Yehi so, bhante, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati, tañhi tassa abalaṃ bandhanaṃ…pe… asārakaṃ bandhana’’nti. ‘‘Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ’’.

151. Herein, Udāyī, some clansmen, when told by me, ‘Abandon this,’ say thus: ‘What is this trifling, insignificant thing to be abandoned, that our Blessed One speaks of its abandonment, that our Sugata speaks of its relinquishment?’ They abandon that very thing and do not arouse displeasure towards me, nor towards those monks who are desirous of training. They, having abandoned that, dwell without anxiety, with pride cast down, living on what is given by others, with a mind that has become like a deer's. For them, Udāyī, that is a weak fetter, a feeble fetter, a rotten fetter, a sapless fetter. Suppose, Udāyī, a king's elephant with tusks like a chariot-pole, well-proportioned, of noble breed, a battle-goer, were bound with strong leather straps. Bending its body just a little, it would cut and break those bonds and depart wherever it wished. Now, Udāyī, if someone were to say: ‘Those bonds with which the king's elephant with tusks like a chariot-pole, well-proportioned, of noble breed, a battle-goer, was bound, which it cut and broke by bending its body just a little and departed wherever it wished—for it that was a strong fetter, a firm fetter, an enduring fetter, an unrotting fetter, a thick wooden fetter’—would that person be speaking rightly?" "Certainly not, venerable sir. Those bonds with which the king's elephant... departed wherever it wished—for it that was a weak fetter... a sapless fetter." "Even so, Udāyī, some clansmen here, when told by me, ‘Abandon this,’ say thus: ‘What is this trifling, insignificant thing to be abandoned, that our Blessed One speaks of its abandonment, that our Sugata speaks of its relinquishment?’ They abandon that very thing and do not arouse displeasure towards me, nor towards those monks who are desirous of training. They, having abandoned that, dwell without anxiety, with pride cast down, living on what is given by others, with a mind that has become like a deer's. For them, Udāyī, that is a weak fetter, a feeble fetter, a rotten fetter, a sapless fetter.

152. ‘‘Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo; tassa’ssa ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ, ekā khaṭopikā oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ, ekā jāyikā naparamarūpā. So ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ. Tassa evamassa – ‘sukhaṃ vata, bho, sāmaññaṃ, ārogyaṃ vata, bho, sāmaññaṃ! So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So na sakkuṇeyya ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Yo nu kho, udāyi, evaṃ vadeyya – ‘yehi so puriso bandhanehi baddho na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ [Pg.115] ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhana’nti; sammā nu kho so, udāyi, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante. Yehi so, bhante, puriso bandhanehi baddho, na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’’ti. ‘‘Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti? Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’’.

152. Suppose, Udāyī, there is a man who is poor, without possessions, and destitute. He might have a single hut, dilapidated and ruined, exposed to crows, not of the best quality; a single cot, dilapidated and ruined, not of the best quality; a single pot with a collection of grains, not of the best quality; and a single wife, not of the best quality. He might see a monk in a monastery, with hands and feet well washed, having eaten a delightful meal, sitting in the cool shade, devoted to the higher mind. It might occur to him: ‘Ah, how pleasant is the state of a recluse! Ah, how healthy is the state of a recluse! If only I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness!’ But he would be unable to abandon his single dilapidated hut... his single wife... to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness. Now, Udāyī, if someone were to say: ‘Those bonds by which that man is bound, such that he is unable to abandon his single dilapidated hut... and go forth... for him that is a weak fetter, a feeble fetter, a rotten fetter, a sapless fetter’—would that person be speaking rightly?" "Certainly not, venerable sir. Those bonds by which that man is bound... for him that is a strong fetter, a firm fetter, an enduring fetter, an unrotting fetter, a thick wooden fetter." "Even so, Udāyī, some worthless men here, when told by me, ‘Abandon this,’ say thus: ‘What is there to this trifling, insignificant thing? This ascetic is just being over-scrupulous.’ They do not abandon that very thing, and they arouse displeasure towards me and towards those monks who are desirous of training. For them, Udāyī, that becomes a strong fetter, a firm fetter, an enduring fetter, an unrotting fetter, a thick wooden fetter.

153. ‘‘Seyyathāpi, udāyi, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo, nekānaṃ nikkhagaṇānaṃ cayo, nekānaṃ dhaññagaṇānaṃ cayo, nekānaṃ khettagaṇānaṃ cayo, nekānaṃ vatthugaṇānaṃ cayo, nekānaṃ bhariyagaṇānaṃ cayo, nekānaṃ dāsagaṇānaṃ cayo, nekānaṃ dāsigaṇānaṃ cayo; so ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ. Tassa evamassa – ‘sukhaṃ vata, bho, sāmaññaṃ, ārogyaṃ vata, bho, sāmaññaṃ! So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So sakkuṇeyya nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Yo nu kho, udāyi, evaṃ vadeyya – ‘yehi so gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni [Pg.116] khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’ti; sammā nu kho so, udāyi, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante. Yehi so, bhante, gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhana’’nti. ‘‘Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha yassa, no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ’’.

153. “For example, Udāyi, a householder or a householder’s son is wealthy, with great riches and possessions: a collection of many groups of gold coins, a collection of many groups of grain, a collection of many groups of fields, a collection of many groups of properties, a collection of many groups of wives, a collection of many groups of male slaves, and a collection of many groups of female slaves. He might see a monk in a monastery who has washed his hands and feet well, has eaten a delightful meal, and is sitting in the cool shade, engaged in the higher mind. To him this thought might occur: ‘Oh, how happy is the state of a recluse! Oh, how healthy is the state of a recluse! It would be good if I were to shave off my hair and beard, put on the ochre-dyed robes, and go forth from the household life into homelessness!’ And he would be able to abandon his many groups of gold coins, many groups of grain, many groups of fields, many groups of properties, many groups of wives, many groups of male slaves, and many groups of female slaves, to shave off his hair and beard, put on the ochre-dyed robes, and go forth from the household life into homelessness. Now, Udāyi, if someone were to say: ‘The bonds by which that householder or householder’s son is bound, such that he is able to abandon his many groups of gold coins, many groups of grain, many groups of fields, many groups of properties, many groups of wives, many groups of male slaves, and many groups of female slaves, to shave off his hair and beard, put on the ochre-dyed robes, and go forth from the household life into homelessness—surely, that bond for him is powerful, firm, solid, unrotting, a thick log-fetter!’—would that person be speaking rightly, Udāyi?” “No, venerable sir. The bonds by which that householder or householder’s son is bound, such that he is able to abandon his many groups of gold coins, many groups of grain, many groups of fields, many groups of properties, many groups of wives, many groups of male slaves, and many groups of female slaves, to shave off his hair and beard, put on the ochre-dyed robes, and go forth from the household life into homelessness—surely, that bond for him is powerless, weak, rotting, and without substance.” “Just so, Udāyi, when I say to some clansmen here, ‘Abandon this,’ they say: ‘What is this trifling, inferior thing to be abandoned, for which the Blessed One speaks of abandoning, for which the Well-farer speaks of relinquishing?’ They do abandon just that, and they do not establish displeasure towards me, nor towards those monks who desire the training. Having abandoned that, those clansmen dwell without anxiety, with hair laid low, living on what is given by others, with a mind like a deer's. For them, Udāyi, that bond is powerless, weak, rotting, and without substance.”

154. ‘‘Cattārome, udāyi, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti. So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṃ gameti. Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

154. “Udāyi, these four persons are found existing in the world. Which four? Here, Udāyi, a certain person is practicing for the abandoning of the substrates of existence, for their relinquishing. While he is practicing for the abandoning and relinquishing of the substrates of existence, thoughts connected with the substrates of existence assail him. He consents to them; he does not abandon them, does not dispel them, does not bring them to an end, and does not cause them to cease. This person, Udāyi, I call ‘fettered,’ not ‘unfettered.’ For what reason? Because the diversity of faculties in this person is known to me, Udāyi.”

‘‘Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti. So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Imampi kho ahaṃ, udāyi[Pg.117], puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

“Furthermore, Udāyi, a certain person here is practicing for the abandoning of the substrates of existence, for their relinquishing. While he is practicing for the abandoning and relinquishing of the substrates of existence, thoughts connected with the substrates of existence assail him. He does not consent to them; he abandons them, dispels them, brings them to an end, and causes them to cease. This person too, Udāyi, I call ‘fettered,’ not ‘unfettered.’ For what reason? Because the diversity of faculties in this person is known to me, Udāyi.”

‘‘Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Seyyathāpi, udāyi, puriso divasaṃsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya; dandho, udāyi, udakaphusitānaṃ nipāto. Atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya. Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Imampi kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

Here, Udāyi, a certain person has entered upon the path for the abandoning of attachments, for the relinquishing of attachments. While he has entered upon the path for the abandoning of attachments and the relinquishing of attachments, occasionally, due to a lapse in mindfulness, thoughts connected with attachments assail him; slow, Udāyi, is the arising of mindfulness. Yet he quickly abandons them, dispels them, eliminates them, and brings them to non-existence. Just as, Udāyi, if a man were to drop two or three drops of water onto an iron pan heated all day—slow, Udāyi, would be the falling of those drops. Yet they would quickly go to exhaustion and utter disappearance. In the same way, Udāyi, here a certain person has entered upon the path for the abandoning of attachments, for the relinquishing of attachments. While he has entered upon the path for the abandoning of attachments and the relinquishing of attachments, occasionally, due to a lapse in mindfulness, thoughts connected with attachments assail him; slow, Udāyi, is the arising of mindfulness. Yet he quickly abandons them, dispels them, eliminates them, and brings them to non-existence. This person too, Udāyi, I call ‘conjoined,’ not ‘unconjoined.’ For what reason? Because the variation of faculties in this person is known to me, Udāyi.

‘‘Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūla’nti – iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto. Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘visaṃyutto’ti vadāmi no ‘saṃyutto’ti. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā. Ime kho, udāyi, cattāro puggalā santo saṃvijjamānā lokasmiṃ.

Here, Udāyi, a certain person, having known thus, ‘Attachment is the root of suffering,’ becomes without attachment, liberated in the destruction of attachment. This person, Udāyi, I call ‘unconjoined,’ not ‘conjoined.’ For what reason? Because the variation of faculties in this person is known to me, Udāyi. These, Udāyi, are the four persons who exist and are found in the world.

155. ‘‘Pañca kho ime, udāyi, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, udāyi, pañca kāmaguṇā. Yaṃ kho, udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ miḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ, na sevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ; ‘bhāyitabbaṃ etassa sukhassā’ti vadāmi.

155. Udāyi, there are these five strands of sensual pleasure. Which five? Forms cognizable by the eye—desirable, pleasing, agreeable, of a lovely form, connected with sensual desire, and enticing; sounds cognizable by the ear… smells cognizable by the nose… tastes cognizable by the tongue… tangible objects cognizable by the body—desirable, pleasing, agreeable, of a lovely form, connected with sensual desire, and enticing. These, Udāyi, are the five strands of sensual pleasure. The pleasure and joy that arise dependent on these five strands of sensual pleasure—this is called sensual pleasure, filthy pleasure, the pleasure of an ordinary person, ignoble pleasure. It should not be pursued, should not be developed, should not be cultivated. I say that one should fear this pleasure.

156. ‘‘Idhudāyi[Pg.118], bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati, pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati, sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhasukhaṃ, āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ; ‘na bhāyitabbaṃ etassa sukhassā’ti vadāmi.

156. Here, Udāyi, a bhikkhu, quite secluded from sensual pleasures… enters and dwells in the first jhāna. With the stilling of applied and sustained thought… he enters and dwells in the second jhāna. With the fading away of rapture… he enters and dwells in the third jhāna. With the abandoning of pleasure… he enters and dwells in the fourth jhāna. This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening. It should be pursued, developed, and cultivated. I say, ‘One should not fear this pleasure.’

‘‘Idhudāyi, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha vitakkavicārā aniruddhā honti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati; idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha pītisukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati; idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha upekkhāsukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, aniñjitasmiṃ vadāmi.

Here, Udāyi, a bhikkhu, quite secluded from sensual pleasures… enters and dwells in the first jhāna; this, Udāyi, I say is an agitated state. And what is agitated therein? The fact that applied and sustained thought have not ceased therein—this is what is agitated therein. Here, Udāyi, a bhikkhu, with the stilling of applied and sustained thought… enters and dwells in the second jhāna; this too, Udāyi, I say is an agitated state. And what is agitated therein? The fact that rapture and pleasure have not ceased therein—this is what is agitated therein. Here, Udāyi, a bhikkhu, with the fading away of rapture… enters and dwells in the third jhāna; this too, Udāyi, I say is an agitated state. And what is agitated therein? The fact that the pleasure of equanimity has not ceased therein—this is what is agitated therein. Here, Udāyi, a bhikkhu, with the abandoning of pleasure… enters and dwells in the fourth jhāna; this, Udāyi, I say is an unagitated state.

‘‘Idhudāyi, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti [Pg.119] vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘anala’nti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ tassa samatikkamo; iti kho ahaṃ, udāyi, nevasaññānāsaññāyatanassapi pahānaṃ vadāmi. Passasi no tvaṃ, udāyi, taṃ saṃyojanaṃ aṇuṃ vā thūlaṃ vā yassāhaṃ no pahānaṃ vadāmī’’ti? ‘‘No hetaṃ, bhante’’ti.

“Here, Udāyi, a bhikkhu, quite secluded from sensual pleasures… enters and dwells in the first jhāna. This, Udāyi, I declare is ‘not sufficient.’ I declare, ‘Abandon it.’ I declare, ‘Transcend it.’ And what is the means of transcending it? Here, Udāyi, a bhikkhu, with the stilling of applied and sustained thought… enters and dwells in the second jhāna. This is the means of transcending it. This too, Udāyi, I declare is ‘not sufficient.’ I declare, ‘Abandon it.’ I declare, ‘Transcend it.’ And what is the means of transcending it? Here, Udāyi, a bhikkhu, with the fading away of rapture… enters and dwells in the third jhāna. This is the means of transcending it. This too, Udāyi, I declare is ‘not sufficient.’ I declare, ‘Abandon it.’ I declare, ‘Transcend it.’ And what is the means of transcending it? Here, Udāyi, a bhikkhu, with the abandoning of pleasure… enters and dwells in the fourth jhāna. This is the means of transcending it. This too, Udāyi, I declare is ‘not sufficient.’ I declare, ‘Abandon it.’ I declare, ‘Transcend it.’ And what is the means of transcending it? Here, Udāyi, a bhikkhu, by completely transcending perceptions of form, with the cessation of perceptions of resistance, by not attending to perceptions of diversity, meditating ‘Space is infinite,’ enters and dwells in the sphere of infinite space. This is the means of transcending it. This too, Udāyi, I declare is ‘not sufficient.’ I declare, ‘Abandon it.’ I declare, ‘Transcend it.’ And what is the means of transcending it? Here, Udāyi, a bhikkhu, by completely transcending the sphere of infinite space, meditating ‘Consciousness is infinite,’ enters and dwells in the sphere of infinite consciousness. This is the means of transcending it. This too, Udāyi, I declare is ‘not sufficient.’ I declare, ‘Abandon it.’ I declare, ‘Transcend it.’ And what is the means of transcending it? Here, Udāyi, a bhikkhu, by completely transcending the sphere of infinite consciousness, meditating ‘There is nothing,’ enters and dwells in the sphere of nothingness. This is the means of transcending it. This too, Udāyi, I declare is ‘not sufficient.’ I declare, ‘Abandon it.’ I declare, ‘Transcend it.’ And what is the means of transcending it? Here, Udāyi, a bhikkhu, by completely transcending the sphere of nothingness, enters and dwells in the sphere of neither-perception-nor-non-perception. This is the means of transcending it. This too, Udāyi, I declare is ‘not sufficient.’ I declare, ‘Abandon it.’ I declare, ‘Transcend it.’ And what is the means of transcending it? Here, Udāyi, a bhikkhu, by completely transcending the sphere of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. This is the means of transcending it. Thus, Udāyi, I declare the abandoning even of the sphere of neither-perception-nor-non-perception. Do you, Udāyi, see any fetter, subtle or gross, of which I do not declare the abandoning?” “Indeed not, venerable sir.”

Idamavoca bhagavā. Attamano āyasmā udāyī bhagavato bhāsitaṃ abhinandīti.

The Blessed One said this. Delighted, the venerable Udāyī rejoiced in the Blessed One's utterance.

Laṭukikopamasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

The Laṭukikopama Sutta, the sixth, is concluded.

7. Cātumasuttaṃ

7. The Cātuma Sutta

157. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā cātumāyaṃ viharati āmalakīvane. Tena kho pana samayena sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni honti bhagavantaṃ dassanāya. Te ca āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā ahesuṃ. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘ke panete, ānanda, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope’’ti? ‘‘Etāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ [Pg.120] anuppattāni bhagavantaṃ dassanāya. Te āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā’’ti. ‘‘Tenahānanda, mama vacanena te bhikkhū āmantehi – ‘satthā āyasmante āmantetī’’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘satthā āyasmante āmantetī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca – ‘‘kiṃ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope’’ti? ‘‘Imāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni bhagavantaṃ dassanāya. Teme āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā’’ti. ‘‘Gacchatha, bhikkhave, paṇāmemi vo, na vo mama santike vatthabba’’nti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya pakkamiṃsu.

157. Thus have I heard. At one time the Blessed One was dwelling at Cātumā in the Āmalakīvana. Now at that time, five hundred bhikkhus headed by Sāriputta and Moggallāna had arrived at Cātumā to see the Blessed One. And those visiting bhikkhus, while exchanging greetings with the resident bhikkhus, preparing their lodgings, and putting away their bowls and robes, became loud and made a great noise. Then the Blessed One addressed the Venerable Ānanda: “What, Ānanda, are these loud and great noises, like those of fishermen, I think, at a fish-haul?” “Venerable Sir, these five hundred bhikkhus headed by Sāriputta and Moggallāna have arrived at Cātumā to see the Blessed One. These visiting bhikkhus, while exchanging greetings with the resident bhikkhus, preparing their lodgings, and putting away their bowls and robes, are loud and make a great noise.” “In that case, Ānanda, address those bhikkhus in my name, saying: ‘The Teacher summons the venerable ones.’” “Yes, Venerable Sir,” the Venerable Ānanda replied, and having assented to the Blessed One, he went to those bhikkhus and said to them: “The Teacher summons the venerable ones.” “Yes, friend,” those bhikkhus replied, and having assented to the Venerable Ānanda, they went to the Blessed One, paid homage to him, and sat down to one side. When they were seated to one side, the Blessed One said to those bhikkhus: “Why, bhikkhus, are you loud and making a great noise, like fishermen, I think, at a fish-haul?” “Venerable Sir, these five hundred bhikkhus headed by Sāriputta and Moggallāna have arrived at Cātumā to see the Blessed One. These visiting bhikkhus, while exchanging greetings with the resident bhikkhus, preparing their lodgings, and putting away their bowls and robes, have become loud and are making a great noise.” “Go, bhikkhus, I dismiss you. You are not to stay in my presence.” “Yes, Venerable Sir,” those bhikkhus replied, and having assented to the Blessed One, they rose from their seats, paid homage to the Blessed One, circumambulated him keeping their right side towards him, set their lodgings in order, took their bowls and robes, and departed.

158. Tena kho pana samayena cātumeyyakā sakyā santhāgāre sannipatitā honti kenacideva karaṇīyena. Addasaṃsu kho cātumeyyakā sakyā te bhikkhū dūratova āgacchante; disvāna yena te bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā te bhikkhū etadavocuṃ – ‘‘handa, kahaṃ pana tumhe āyasmanto gacchathā’’ti? ‘‘Bhagavatā kho, āvuso, bhikkhusaṅgho paṇāmito’’ti. ‘‘Tenahāyasmanto muhuttaṃ nisīdatha, appeva nāma mayaṃ sakkuṇeyyāma bhagavantaṃ pasādetu’’nti. ‘‘Evamāvuso’’ti kho te bhikkhū cātumeyyakānaṃ sakyānaṃ paccassosuṃ. Atha kho cātumeyyakā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho cātumeyyakā sakyā bhagavantaṃ etadavocuṃ – ‘‘abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante[Pg.121], bhagavatā pubbe bhikkhusaṅgho anuggahito, evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṃ. Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ. Tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi, bhante, bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi, bhante, vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅgha’’nti.

158. Now at that time the Cātumā Sakyans were gathered in the assembly hall for some business or other. The Cātumā Sakyans saw those bhikkhus coming from afar. Seeing them, they approached the bhikkhus and said: “Pray, venerable sirs, where are you going?” “Friends, the Saṅgha of bhikkhus has been dismissed by the Blessed One.” “Then, venerable sirs, please sit for a moment. Perhaps we may be able to appease the Blessed One.” “Yes, friends,” those bhikkhus replied, assenting to the Cātumā Sakyans. Then the Cātumā Sakyans approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, they said to the Blessed One: “Venerable Sir, may the Blessed One be pleased with the Saṅgha of bhikkhus; may the Blessed One address the Saṅgha of bhikkhus. Just as the Blessed One has formerly supported the Saṅgha of bhikkhus, so too may the Blessed One now support the Saṅgha of bhikkhus. There are, Venerable Sir, new bhikkhus here, not long ordained, who have recently come to this Dhamma and Discipline. Not getting to see the Blessed One, there might be a change in them, there might be a deviation. Just as, Venerable Sir, young seeds that do not get water might change or deviate; even so, Venerable Sir, there are new bhikkhus here, not long ordained, who have recently come to this Dhamma and Discipline. Not getting to see the Blessed One, there might be a change in them, there might be a deviation. Just as, Venerable Sir, a young calf that does not see its mother might change or deviate; even so, Venerable Sir, there are new bhikkhus here, not long ordained, who have recently come to this Dhamma and Discipline. Not seeing the Blessed One, there might be a change in them, there might be a deviation. May the Blessed One be pleased with the Saṅgha of bhikkhus; may the Blessed One address the Saṅgha of bhikkhus. Just as the Blessed One has formerly supported the Saṅgha of bhikkhus, so too may the Blessed One now support the Saṅgha of bhikkhus.”

159. Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṃ. Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi, bhante, bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi bhante, vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā [Pg.122] acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅgha’’nti.

159. Then Brahmā Sahampati, having known with his mind the thought in the Blessed One's mind—just as a strong man might extend his bent arm or bend his extended arm, in the same way—disappeared from the Brahmā world and reappeared before the Blessed One. Then Brahmā Sahampati, having arranged his upper robe over one shoulder and extended his joined palms towards the Blessed One, said this to the Blessed One: 'Venerable Sir, may the Blessed One rejoice in the Saṅgha of bhikkhus; Venerable Sir, may the Blessed One address the Saṅgha of bhikkhus. Just as, Venerable Sir, the Saṅgha of bhikkhus was formerly favored by the Blessed One, in the same way, may the Blessed One now favor the Saṅgha of bhikkhus. There are here, Venerable Sir, new bhikkhus, not long gone forth, who have recently come to this Dhamma and Discipline. For them, not getting to see the Blessed One, there might be an alteration, there might be a change. Just as, Venerable Sir, for young seeds not receiving water, there might be an alteration, there might be a change; in the same way, Venerable Sir, there are here new bhikkhus, not long gone forth, who have recently come to this Dhamma and Discipline. For them, not getting to see the Blessed One, there might be an alteration, there might be a change. Just as, Venerable Sir, for a young calf not seeing its mother, there might be an alteration, there might be a change; in the same way, Venerable Sir, there are here new bhikkhus, not long gone forth, who have recently come to this Dhamma and Discipline. For them, not seeing the Blessed One, there might be an alteration, there might be a change. Venerable Sir, may the Blessed One rejoice in the Saṅgha of bhikkhus; Venerable Sir, may the Blessed One address the Saṅgha of bhikkhus. Just as, Venerable Sir, the Saṅgha of bhikkhus was formerly favored by the Blessed One, in the same way, may the Blessed One now favor the Saṅgha of bhikkhus.'

160. Asakkhiṃsu kho cātumeyyakā ca sakyā brahmā ca sahampati bhagavantaṃ pasādetuṃ bījūpamena ca taruṇūpamena ca. Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi – ‘‘uṭṭhethāvuso, gaṇhatha pattacīvaraṃ. Pasādito bhagavā cātumeyyakehi ca sakyehi brahmunā ca sahampatinā bījūpamena ca taruṇūpamena cā’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato mahāmoggallānassa paṭissutvā uṭṭhāyāsanā pattacīvaramādāya yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – ‘‘kinti te, sāriputta, ahosi mayā bhikkhusaṅghe paṇāmite’’ti? ‘‘Evaṃ kho me, bhante, ahosi – ‘bhagavatā bhikkhusaṅgho paṇāmito. Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharissati, mayampi dāni appossukkā diṭṭhadhammasukhavihāramanuyuttā viharissāmā’’’ti. ‘‘Āgamehi tvaṃ, sāriputta, āgamehi tvaṃ, sāriputta, diṭṭhadhammasukhavihāra’’nti. Atha kho bhagavā āyasmantaṃ mahāmoggallānaṃ āmantesi – ‘‘kinti te, moggallāna, ahosi mayā bhikkhusaṅghe paṇāmite’’ti? ‘‘Evaṃ kho me, bhante, ahosi – ‘bhagavatā bhikkhusaṅgho paṇāmito. Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharissati, ahañca dāni āyasmā ca sāriputto bhikkhusaṅghaṃ pariharissāmā’’’ti. ‘‘Sādhu sādhu, moggallāna! Ahaṃ vā hi, moggallāna, bhikkhusaṅghaṃ parihareyyaṃ sāriputtamoggallānā vā’’ti.

160. The Sakyans of Cātumā and Brahmā Sahampati were indeed able to appease the Blessed One with the simile of the young seeds and the simile of the young calf. Then the Venerable Mahāmoggallāna addressed the bhikkhus: 'Arise, friends, take your bowls and robes. The Blessed One has been appeased by the Sakyans of Cātumā and Brahmā Sahampati with the simile of the young seeds and the simile of the young calf.' 'Yes, friend,' those bhikkhus replied to the Venerable Mahāmoggallāna, and rising from their seats and taking their bowls and robes, they approached the Blessed One. Having approached, they paid homage to the Blessed One and sat down to one side. The Blessed One said this to the Venerable Sāriputta who was seated to one side: 'What did you think, Sāriputta, when the Saṅgha of bhikkhus was dismissed by me?' 'This is what I thought, Venerable Sir: "The Saṅgha of bhikkhus has been dismissed by the Blessed One. Now the Blessed One, being free from care, will dwell devoted to abiding in bliss in the present life. We too, now being free from care, will dwell devoted to abiding in bliss in the present life."' 'Wait, Sāriputta. Postpone for now, Sāriputta, this abiding in bliss in the present life.' Then the Blessed One addressed the Venerable Mahāmoggallāna: 'What did you think, Moggallāna, when the Saṅgha of bhikkhus was dismissed by me?' 'This is what I thought, Venerable Sir: "The Saṅgha of bhikkhus has been dismissed by the Blessed One. Now the Blessed One, being free from care, will dwell devoted to abiding in bliss in the present life. And now the Venerable Sāriputta and I will look after the Saṅgha of bhikkhus."' 'Good, good, Moggallāna! Indeed, Moggallāna, either I should look after the Saṅgha of bhikkhus, or Sāriputta and Moggallāna should.'

161. Atha kho bhagavā bhikkhū āmantesi – ‘‘cattārimāni, bhikkhave, bhayāni udakorohante pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ – imāni, bhikkhave, cattāri bhayāni udakorohante pāṭikaṅkhitabbāni. Evameva kho, bhikkhave, cattārimāni bhayāni [Pg.123] idhekacce puggale imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajite pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ.

161. Then the Blessed One addressed the bhikkhus: 'Bhikkhus, these four dangers are to be expected by one descending into the water. What four? The danger of waves, the danger of crocodiles, the danger of whirlpools, and the danger of monstrous fish. These, bhikkhus, are the four dangers to be expected by one descending into the water. In the same way, bhikkhus, these four dangers are to be expected for a certain individual here who has gone forth from the household life into homelessness in this Dhamma and Discipline. What four? The danger of waves, the danger of crocodiles, the danger of whirlpools, and the danger of monstrous fish.'

162. ‘‘Katamañca, bhikkhave, ūmibhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārī ovadanti, anusāsanti – ‘evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabbaṃ, evaṃ te ālokitabbaṃ, evaṃ te vilokitabbaṃ, evaṃ te samiñjitabbaṃ, evaṃ te pasāritabbaṃ, evaṃ te saṅghāṭipattacīvaraṃ dhāretabba’nti. Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā aññe ovadāma, anusāsāma. Ime panamhākaṃ puttamattā maññe, nattamattā maññe, amhe ovaditabbaṃ anusāsitabbaṃ maññantī’ti. So sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, ūmibhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. ‘Ūmibhaya’nti kho, bhikkhave, kodhupāyāsassetaṃ adhivacanaṃ.

162. And what, bhikkhus, is the danger of waves? Here, bhikkhus, some clansman, out of faith, goes forth from the household life into homelessness, thinking: ‘I am beset by birth, aging, and death, by sorrows, lamentations, pains, griefs, and despairs; beset by suffering, afflicted by suffering. Perhaps an end to this entire mass of suffering might be discerned.’ Having thus gone forth, his companions in the holy life advise and instruct him: ‘You should step forward thus, you should step back thus, you should look ahead thus, you should look aside thus, you should bend thus, you should stretch thus, you should carry your double-layered robe, bowl, and outer robe thus.’ It occurs to him: ‘Formerly, when we were householders, we advised and instructed others. But these, who seem to me like my own sons and grandsons, think they should advise and instruct us.’ So he renounces the training and reverts to the lower life. This, bhikkhus, is called one who, afraid of the danger of waves, renounces the training and reverts to the lower life. ‘The danger of waves,’ bhikkhus, is a designation for anger and vexation.

163. ‘‘Katamañca, bhikkhave, kumbhīlabhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārī ovadanti anusāsanti – ‘idaṃ te khāditabbaṃ, idaṃ te na khāditabbaṃ; idaṃ te bhuñjitabbaṃ, idaṃ te na bhuñjitabbaṃ; idaṃ te sāyitabbaṃ, idaṃ te na sāyitabbaṃ; idaṃ te pātabbaṃ, idaṃ te na pātabbaṃ; kappiyaṃ te khāditabbaṃ, akappiyaṃ te na khāditabbaṃ; kappiyaṃ te bhuñjitabbaṃ, akappiyaṃ te na bhuñjitabbaṃ; kappiyaṃ te sāyitabbaṃ, akappiyaṃ te na sāyitabbaṃ; kappiyaṃ te pātabbaṃ, akappiyaṃ te na pātabbaṃ; kāle te khāditabbaṃ, vikāle te na khāditabbaṃ; kāle te bhuñjitabbaṃ, vikāle te [Pg.124] na bhuñjitabbaṃ; kāle te sāyitabbaṃ, vikāle te na sāyitabbaṃ; kāle te pātabbaṃ, vikāle te na pātabba’nti. Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā yaṃ icchāma taṃ khādāma, yaṃ na icchāma na taṃ khādāma; yaṃ icchāma taṃ bhuñjāma, yaṃ na icchāma na taṃ bhuñjāma; yaṃ icchāma taṃ sāyāma, yaṃ na icchāma na taṃ sāyāma; yaṃ icchāma taṃ pivāma, yaṃ na icchāma na taṃ pivāma; kappiyampi khādāma, akappiyampi khādāma; kappiyampi bhuñjāma, akappiyampi bhuñjāma; kappiyampi sāyāma, akappiyampi sāyāma; kappiyampi pivāma, akappiyampi pivāma; kālepi khādāma, vikālepi khādāma; kālepi bhuñjāma vikālepi bhuñjāma; kālepi sāyāma, vikālepi sāyāma; kālepi pivāma, vikālepi pivāma. Yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ bhojanīyaṃ denti tatthapime mukhāvaraṇaṃ maññe karontī’ti. So sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, kumbhīlabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. ‘Kumbhīlabhaya’nti kho, bhikkhave, odarikattassetaṃ adhivacanaṃ.

163. And what, bhikkhus, is the danger of crocodiles? Here, bhikkhus, some clansman, out of faith, goes forth from the household life into homelessness, thinking: ‘I am beset by birth, aging, and death, by sorrows, lamentations, pains, griefs, and despairs; beset by suffering, afflicted by suffering. Perhaps an end to this entire mass of suffering might be discerned.’ Having thus gone forth, his companions in the holy life advise and instruct him: ‘You should eat this, you should not eat that; you should consume this, you should not consume that; you should savor this, you should not savor that; you should drink this, you should not drink that; you should eat what is allowable, you should not eat what is not allowable; you should consume what is allowable, you should not consume what is not allowable; you should savor what is allowable, you should not savor what is not allowable; you should drink what is allowable, you should not drink what is not allowable; you should eat at the proper time, you should not eat at the wrong time; you should consume at the proper time, you should not consume at the wrong time; you should savor at the proper time, you should not savor at the wrong time; you should drink at the proper time, you should not drink at the wrong time.’ It occurs to him: ‘Formerly, when we were householders, we ate what we wanted and did not eat what we did not want; we consumed what we wanted and did not consume what we did not want; we savored what we wanted and did not savor what we did not want; we drank what we wanted and did not drink what we did not want. We ate both what was allowable and what was not allowable; we consumed both what was allowable and what was not allowable; we savored both what was allowable and what was not allowable; we drank both what was allowable and what was not allowable. We ate both at the proper time and at the wrong time; we consumed both at the proper time and at the wrong time; we savored both at the proper time and at the wrong time; we drank both at the proper time and at the wrong time. And when faithful householders give us excellent hard and soft food during the day but at the wrong time, it seems to me they are placing a restraint upon my mouth.’ So he renounces the training and reverts to the lower life. This, bhikkhus, is called one who, afraid of the danger of crocodiles, renounces the training and reverts to the lower life. ‘The danger of crocodiles,’ bhikkhus, is a designation for gluttony.

164. ‘‘Katamañca, bhikkhave, āvaṭṭabhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati. Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṃvutehi indriyehi so tattha passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ. Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā. Saṃvijjanti kho pana me kule bhogā. Sakkā bhoge ca bhuñjituṃ puññāni ca kātu’nti. So sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, āvaṭṭabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. ‘Āvaṭṭabhaya’nti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.

164. And what, bhikkhus, is the danger of whirlpools? Here, bhikkhus, some clansman, out of faith, goes forth from the household life into homelessness, thinking: ‘I am beset by birth, aging, and death, by sorrows, lamentations, pains, griefs, and despairs; beset by suffering, afflicted by suffering. Perhaps an end to this entire mass of suffering might be discerned.’ He, having thus gone forth, in the morning, having dressed and taken his bowl and outer robe, enters a village or town for alms with his body unguarded, his speech unguarded, his mindfulness unestablished, and his sense faculties unrestrained. He sees there a householder or a householder’s son provided with, endowed with, and enjoying the five strands of sensual pleasure. It occurs to him: ‘Formerly, when we were householders, we too were provided with, endowed with, and enjoyed the five strands of sensual pleasure. There is wealth in my family. It is possible both to enjoy that wealth and to make merit.’ So he renounces the training and reverts to the lower life. This, bhikkhus, is called one who, afraid of the danger of whirlpools, renounces the training and reverts to the lower life. ‘The danger of whirlpools,’ bhikkhus, is a designation for the five strands of sensual pleasure.

165. ‘‘Katamañca[Pg.125], bhikkhave, susukābhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati. Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṃvutehi indriyehi so tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsena cittena sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, susukābhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. ‘Susukābhaya’nti kho, bhikkhave, mātugāmassetaṃ adhivacanaṃ. Imāni kho, bhikkhave, cattāri bhayāni, idhekacce puggale imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajite pāṭikaṅkhitabbānī’’ti.

165. “And what, bhikkhus, is the danger of the shark? Here, bhikkhus, some clansman, out of faith, goes forth from the household life into homelessness, thinking: ‘I am beset by birth, aging, death, sorrow, lamentation, pain, grief, and despair; beset by suffering, afflicted by suffering. Perhaps an end to this entire mass of suffering might be discerned.’ Having thus gone forth, in the morning, having dressed, taking his bowl and outer robe, he enters a village or a town for alms. With his body unguarded, his speech unguarded, his mindfulness unestablished, and his sense faculties unrestrained, he sees there a woman improperly dressed or improperly clad. Upon seeing a woman improperly dressed or improperly clad, lust corrupts his mind. With his mind corrupted by lust, he gives up the training and reverts to the lower life. This one, bhikkhus, is said to be afraid of the danger of the shark, to have given up the training, and to have reverted to the lower life. ‘The danger of the shark,’ bhikkhus, is a designation for a woman. These, bhikkhus, are the four dangers that are to be expected for a certain person in this Dhamma and Discipline who has gone forth from the household life into homelessness.”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

The Blessed One said this. Those bhikkhus, delighted, rejoiced in the Blessed One’s words.

Cātumasuttaṃ niṭṭhitaṃ sattamaṃ.

The Cātuma Sutta, the seventh, is concluded.

8. Naḷakapānasuttaṃ

8. The Naḷakapāna Sutta

166. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu viharati naḷakapāne palāsavane. Tena kho pana samayena sambahulā abhiññātā abhiññātā kulaputtā bhagavantaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā honti – āyasmā ca anuruddho, āyasmā ca bhaddiyo, āyasmā ca kimilo, āyasmā ca bhagu, āyasmā ca koṇḍañño, āyasmā ca revato, āyasmā ca ānando, aññe ca abhiññātā abhiññātā kulaputtā. Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā te kulaputte [Pg.126] ārabbha bhikkhū āmantesi – ‘‘ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye’’ti? Evaṃ vutte, te bhikkhū tuṇhī ahesuṃ. Dutiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi – ‘‘ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye’’ti? Dutiyampi kho te bhikkhū tuṇhī ahesuṃ. Tatiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi – ‘‘ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye’’ti? Tatiyampi kho te bhikkhū tuṇhī ahesuṃ.

166. Thus have I heard. At one time the Blessed One was dwelling among the Kosalans at Naḷakapāna in the Palāsa Grove. Now at that time, many very well-known, very well-known clansmen had gone forth from the household life into homelessness out of faith, for the sake of the Blessed One: the Venerable Anuruddha, the Venerable Bhaddiya, the Venerable Kimbila, the Venerable Bhagu, the Venerable Koṇḍañña, the Venerable Revata, the Venerable Ānanda, and other very well-known, very well-known clansmen. At that time the Blessed One was sitting in the open air, surrounded by the Saṅgha of bhikkhus. Then the Blessed One, concerning those clansmen, addressed the bhikkhus: “Bhikkhus, those clansmen who have gone forth from the household life into homelessness out of faith for my sake—are those bhikkhus, I ask, delighting in the holy life?” When this was said, those bhikkhus were silent. A second time the Blessed One, concerning those clansmen, addressed the bhikkhus: “Bhikkhus, those clansmen who have gone forth from the household life into homelessness out of faith for my sake—are those bhikkhus, I ask, delighting in the holy life?” A second time, those bhikkhus were silent. A third time the Blessed One, concerning those clansmen, addressed the bhikkhus: “Bhikkhus, those clansmen who have gone forth from the household life into homelessness out of faith for my sake—are those bhikkhus, I ask, delighting in the holy life?” A third time, those bhikkhus were silent.

167. Atha kho bhagavato etadahosi – ‘‘yaṃnūnāhaṃ te kulaputte puccheyya’’nti! Atha kho bhagavā āyasmantaṃ anuruddhaṃ āmantesi – ‘‘kacci tumhe, anuruddhā, abhiratā brahmacariye’’ti? ‘‘Taggha mayaṃ, bhante, abhiratā brahmacariye’’ti. ‘‘Sādhu sādhu, anuruddhā! Etaṃ kho, anuruddhā, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe abhirameyyātha brahmacariye. Yena tumhe anuruddhā, bhadrena yobbanena samannāgatā paṭhamena vayasā susukāḷakesā kāme paribhuñjeyyātha tena tumhe, anuruddhā, bhadrenapi yobbanena samannāgatā paṭhamena vayasā susukāḷakesā agārasmā anagāriyaṃ pabbajitā. Te ca kho pana tumhe, anuruddhā, neva rājābhinītā agārasmā anagāriyaṃ pabbajitā, na corābhinītā agārasmā anagāriyaṃ pabbajitā, na iṇaṭṭā agārasmā anagāriyaṃ pabbajitā, na bhayaṭṭā agārasmā anagāriyaṃ pabbajitā, nājīvikāpakatā agārasmā anagāriyaṃ pabbajitā. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti – nanu tumhe, anuruddhā, evaṃ saddhā agārasmā anagāriyaṃ pabbajitā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ pabbajitena ca pana, anuruddhā, kulaputtena kimassa karaṇīyaṃ? Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ nādhigacchati aññaṃ vā tato santataraṃ, tassa abhijjhāpi cittaṃ pariyādāya tiṭṭhati, byāpādopi cittaṃ [Pg.127] pariyādāya tiṭṭhati, thīnamiddhampi cittaṃ pariyādāya tiṭṭhati uddhaccakukkuccampi cittaṃ pariyādāya tiṭṭhati, vicikicchāpi cittaṃ pariyādāya tiṭṭhati, aratīpi cittaṃ pariyādāya tiṭṭhati, tandīpi cittaṃ pariyādāya tiṭṭhati. Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ nādhigacchati aññaṃ vā tato santataraṃ’’.

167. Then this thought occurred to the Blessed One: “What if I were to question those clansmen?” Then the Blessed One addressed the Venerable Anuruddha: “Anuruddhas, are you, I ask, delighting in the holy life?” “Indeed, venerable sir, we are delighting in the holy life.” “Good, good, Anuruddhas! It is indeed fitting for you clansmen who have gone forth from the household life into homelessness out of faith that you should delight in the holy life. You, Anuruddhas, who are endowed with fine youth, in the first stage of life, very young with black hair, could be enjoying sensual pleasures. Yet you, Anuruddhas, endowed with that fine youth, in the first stage of life, very young with black hair, have gone forth from the household life into homelessness. And you, Anuruddhas, did not go forth from the household life into homelessness because you were oppressed by kings, nor oppressed by thieves, nor due to debt, nor due to fear, nor because your livelihood was ruined. But rather, thinking: ‘I am beset by birth, aging, death, sorrows, lamentations, pains, griefs, and despairs; beset by suffering, afflicted by suffering. Perhaps an end to this entire mass of suffering might be discerned.’ Is it not so, Anuruddhas, that you went forth from the household life into homelessness out of such faith?” “Even so, venerable sir.” “And for a clansman who has so gone forth, Anuruddhas, what is to be done? If, Anuruddhas, one does not attain the joy and pleasure of seclusion from sensual pleasures and seclusion from unwholesome qualities, or something even more peaceful than that, then covetousness takes possession of the mind and remains, ill will takes possession of the mind and remains, sloth and torpor take possession of the mind and remain, restlessness and remorse take possession of the mind and remain, doubt takes possession of the mind and remains, discontent takes possession of the mind and remains, and languor takes possession of the mind and remains. If, Anuruddhas, one does not attain the joy and pleasure of seclusion from sensual pleasures and seclusion from unwholesome qualities, or something even more peaceful than that.”

‘‘Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ, tassa abhijjhāpi cittaṃ na pariyādāya tiṭṭhati, byāpādopi cittaṃ na pariyādāya tiṭṭhati, thīnamiddhampi cittaṃ na pariyādāya tiṭṭhati, uddhaccakukkuccampi cittaṃ na pariyādāya tiṭṭhati, vicikicchāpi cittaṃ na pariyādāya tiṭṭhati, aratīpi cittaṃ na pariyādāya tiṭṭhati, tandīpi cittaṃ na pariyādāya tiṭṭhati. Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ.

Anuruddhas, secluded from sensual pleasures, secluded from unwholesome states, one attains rapture and happiness, or another state more peaceful than that. Covetousness does not overpower the mind and remain; ill will does not overpower the mind and remain; sloth and torpor do not overpower the mind and remain; restlessness and remorse do not overpower the mind and remain; doubt does not overpower the mind and remain; discontent does not overpower the mind and remain; and languor does not overpower the mind and remain. Anuruddhas, secluded from sensual pleasures, secluded from unwholesome states, one attains rapture and happiness, or another state more peaceful than that.

168. ‘‘Kinti vo, anuruddhā, mayi hoti – ‘ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, appahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’’’ti? ‘‘Na kho no, bhante, bhagavati evaṃ hoti – ‘ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, appahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’ti. Evaṃ kho no, bhante, bhagavati hoti – ‘ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’’’ti. ‘‘Sādhu sādhu, anuruddhā! Tathāgatassa, anuruddhā, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Seyyathāpi, anuruddhā, tālo matthakacchinno abhabbo punavirūḷhiyā; evameva kho, anuruddhā[Pg.128], tathāgatassa ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti’’.

168. What thought occurs to you, Anuruddhas, concerning me: ‘Those taints that are defiling, that lead to renewed existence, are accompanied by distress, result in suffering, and lead to future birth, aging, and death, have not been abandoned by the Tathāgata; therefore, the Tathāgata, having discerned, makes use of a certain thing, having discerned, endures a certain thing, having discerned, avoids a certain thing, and having discerned, dispels a certain thing’?” “No, venerable sir, this thought does not occur to us concerning the Blessed One. Rather, venerable sir, this thought occurs to us concerning the Blessed One: ‘Those taints that are defiling, that lead to renewed existence, are accompanied by distress, result in suffering, and lead to future birth, aging, and death, have been abandoned by the Tathāgata; therefore, the Tathāgata, having discerned, makes use of a certain thing, having discerned, endures a certain thing, having discerned, avoids a certain thing, and having discerned, dispels a certain thing.’” “Good, good, Anuruddhas! For the Tathāgata, Anuruddhas, those taints that are defiling, that lead to renewed existence, are accompanied by distress, result in suffering, and lead to future birth, aging, and death, have been abandoned, cut off at the root, made like a palm stump, brought to non-existence, and are of a nature not to arise in the future. Just as, Anuruddhas, a palm tree with its crown cut off is incapable of further growth; even so, Anuruddhas, for the Tathāgata those taints that are defiling, that lead to renewed existence, are accompanied by distress, result in suffering, and lead to future birth, aging, and death, have been abandoned, cut off at the root, made like a palm stump, brought to non-existence, and are of a nature not to arise in the future. Therefore, the Tathāgata, having discerned, makes use of a certain thing, having discerned, endures a certain thing, having discerned, avoids a certain thing, and having discerned, dispels a certain thing.”

‘‘Taṃ kiṃ maññasi, anuruddhā, kaṃ atthavasaṃ sampassamāno tathāgato sāvake abbhatīte kālaṅkate upapattīsu byākaroti – ‘asu amutra upapanno; asu amutra upapanno’’’ti? ‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Na kho, anuruddhā, tathāgato janakuhanatthaṃ na janalapanatthaṃ na lābhasakkārasilokānisaṃsatthaṃ na ‘iti maṃ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’ti. Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā. Te taṃ sutvā tadatthāya cittaṃ upasaṃharanti. Tesaṃ taṃ, anuruddhā, hoti dīgharattaṃ hitāya sukhāya’’.

What do you think, Anuruddhas? Seeing what benefit does the Tathāgata make declarations about disciples who have passed on and died, regarding their rebirths: ‘So-and-so has been reborn there; so-and-so has been reborn there’?” “Venerable sir, our teachings have the Blessed One as their root, the Blessed One as their guide, and the Blessed One as their refuge. It would be good, venerable sir, if the meaning of this statement would become clear to the Blessed One himself. Having heard it from the Blessed One, the monks will remember it.” “Anuruddhas, the Tathāgata does not make declarations about disciples who have passed on and died regarding their rebirths—‘So-and-so has been reborn there; so-and-so has been reborn there’—for the sake of deceiving people, nor for the sake of flattering people, nor for the benefit of gain, honor, and renown, nor with the thought, ‘Thus let people know me.’ But, Anuruddhas, there are clansmen who have faith, who are of great joy and abundant gladness. Having heard that, they direct their minds toward that attainment. For them, Anuruddhas, that leads to their welfare and happiness for a long time.”

169. ‘‘Idhānuruddhā, bhikkhu suṇāti – ‘itthannāmo bhikkhu kālaṅkato ; so bhagavatā byākato – aññāya saṇṭhahī’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo so āyasmā ahosi itipi, evaṃpañño so āyasmā ahosi itipi, evaṃvihārī so āyasmā ahosi itipi, evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

169. Here, Anuruddhas, a monk hears: ‘The monk named so-and-so has passed away; he has been declared by the Blessed One: “He has become established in final knowledge.”’ Now, that venerable one may have been seen by him in person or heard of by report: ‘That venerable one was of such virtue, thus was his nature, thus was his wisdom, thus was his abiding, and thus was his liberation.’ Recollecting that one’s faith, virtue, learning, generosity, and wisdom, he directs his mind toward that same attainment. In this way too, Anuruddhas, a monk has a comfortable abiding.

‘‘Idhānuruddhā, bhikkhu suṇāti – ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā [Pg.129] – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo…pe… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

Here, Anuruddhas, a monk hears: ‘The monk named so-and-so has passed away; he has been declared by the Blessed One: “With the complete destruction of the five lower fetters, he has been spontaneously reborn, will attain final Nibbāna there, and is of a nature not to return from that world.”’ Now, that venerable one may have been seen by him in person or heard of by report: ‘That venerable one was of such virtue, thus was his nature, thus was his wisdom, thus was his abiding, and thus was his liberation.’ Recollecting that one’s faith, virtue, learning, generosity, and wisdom, he directs his mind toward that same attainment. In this way too, Anuruddhas, a monk has a comfortable abiding.

‘‘Idhānuruddhā, bhikkhu suṇāti – ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo…pe… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

Here, Anuruddhas, a bhikkhu hears: ‘A bhikkhu of such-and-such a name has passed away; he has been declared by the Blessed One: “With the destruction of the three fetters and the attenuation of greed, hatred, and delusion, he is a once-returner who, having come to this world only once, will make an end of suffering.”’ Now, that venerable one may have been seen by him in person or heard of by report: ‘That venerable one was of such virtue, of such a nature... of such wisdom... of such an abiding... of such liberation.’ Remembering that one's faith, virtue, learning, generosity, and wisdom, he directs his mind toward that attainment. In this way also, Anuruddhas, a bhikkhu has a comfortable abiding.

‘‘Idhānuruddhā, bhikkhu suṇāti – ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo…pe… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

Here, Anuruddhas, a bhikkhu hears: ‘A bhikkhu of such-and-such a name has passed away; he has been declared by the Blessed One: “With the destruction of the three fetters, he is a stream-enterer, not subject to states of woe, certain, and bound for enlightenment.”’ Now, that venerable one may have been seen by him in person or heard of by report: ‘That venerable one was of such virtue, of such a nature... of such wisdom... of such an abiding... of such liberation.’ Remembering that one's faith, virtue, learning, generosity, and wisdom, he directs his mind toward that attainment. In this way also, Anuruddhas, a bhikkhu has a comfortable abiding.

170. ‘‘Idhānuruddhā, bhikkhunī suṇāti – ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā – aññāya saṇṭhahī’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā sā bhaginī ahosi itipi, evaṃpaññā sā bhaginī ahosi itipi, evaṃvihārinī sā bhaginī ahosi itipi, evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

170. Here, Anuruddhas, a bhikkhunī hears: ‘A bhikkhunī of such-and-such a name has passed away; she has been declared by the Blessed One: “She is established in final knowledge.”’ Now, that sister may have been seen by her in person or heard of by report: ‘That sister was of such virtue, of such a nature, of such wisdom, of such an abiding, and of such liberation.’ Remembering that sister's faith, virtue, learning, generosity, and wisdom, she directs her mind toward that attainment. In this way also, Anuruddhas, a bhikkhunī has a comfortable abiding.

‘‘Idhānuruddhā[Pg.130], bhikkhunī suṇāti – ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā…pe… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

Here, Anuruddhas, a bhikkhunī hears: ‘A bhikkhunī of such-and-such a name has passed away; she has been declared by the Blessed One: “With the destruction of the five lower fetters, she has arisen spontaneously, will attain final Nibbāna there, and is of a nature not to return from that world.”’ Now, that sister may have been seen by her in person or heard of by report: ‘That sister was of such virtue, of such a nature... of such wisdom... of such an abiding... of such liberation.’ Remembering that sister's faith, virtue, learning, generosity, and wisdom, she directs her mind toward that attainment. In this way also, Anuruddhas, a bhikkhunī has a comfortable abiding.

‘‘Idhānuruddhā, bhikkhunī suṇāti – ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāminī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā…pe… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

Here, Anuruddhas, a bhikkhunī hears: ‘A bhikkhunī of such-and-such a name has passed away; she has been declared by the Blessed One: “With the destruction of the three fetters and the attenuation of greed, hatred, and delusion, she is a once-returner who, having come to this world only once, will make an end of suffering.”’ Now, that sister may have been seen by her in person or heard of by report: ‘That sister was of such virtue, of such a nature... of such wisdom... of such an abiding... of such liberation.’ Remembering that sister's faith, virtue, learning, generosity, and wisdom, she directs her mind toward that attainment. In this way also, Anuruddhas, a bhikkhunī has a comfortable abiding.

‘‘Idhānuruddhā, bhikkhunī suṇāti – ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

Here, Anuruddhas, a bhikkhunī hears: ‘A bhikkhunī of such-and-such a name has passed away; she has been declared by the Blessed One: “With the destruction of the three fetters, she is a stream-enterer, not subject to states of woe, certain, and bound for enlightenment.”’ Now, that sister may have been seen by her in person or heard of by report: ‘That sister was of such virtue, of such a nature... of such wisdom... of such an abiding... of such liberation.’ Remembering that sister's faith, virtue, learning, generosity, and wisdom, she directs her mind toward that attainment. In this way also, Anuruddhas, a bhikkhunī has a comfortable abiding.

171. ‘‘Idhānuruddhā, upāsako suṇāti – ‘itthannāmo upāsako kālaṅkato; so bhagavatā byākato – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo [Pg.131] so āyasmā ahosi itipi, evaṃpañño so āyasmā ahosi itipi, evaṃvihārī so āyasmā ahosi itipi, evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.

171. Here, Anuruddhas, a male lay follower hears: ‘A male lay follower of such-and-such a name has passed away; he has been declared by the Blessed One: “With the destruction of the five lower fetters, he has arisen spontaneously, will attain final Nibbāna there, and is of a nature not to return from that world.”’ Now, that venerable one may have been seen by him in person or heard of by report: ‘That venerable one was of such virtue, of such a nature, of such wisdom, of such an abiding, and of such liberation.’ Remembering that one's faith, virtue, learning, generosity, and wisdom, he directs his mind toward that attainment. In this way also, Anuruddhas, a male lay follower has a comfortable abiding.

‘‘Idhānuruddhā, upāsako suṇāti – ‘itthannāmo upāsako kālaṅkato; so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.

Here, Anuruddhas, a lay follower hears: 'A lay follower of such-and-such a name has passed away. He has been declared by the Blessed One: “With the destruction of the three fetters and the attenuation of greed, hatred, and delusion, he is a once-returner who, having come to this world only once, will make an end of suffering.”' And that venerable one may have been seen by him personally or heard of by report, thus: 'That venerable one was of such virtue... of such a nature... of such wisdom... of such an abiding... was liberated in such a way.' Remembering that one’s faith, virtue, learning, generosity, and wisdom, he directs his mind toward that state. In this way also, Anuruddhas, a lay follower has a comfortable abiding.

‘‘Idhānuruddhā, upāsako suṇāti – ‘itthannāmo upāsako kālaṅkato; so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā – ‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo…pe… evaṃpañño… evaṃvihārī… evaṃvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā upāsakassa phāsuvihāro hoti.

Here, Anuruddhas, a lay follower hears: 'A lay follower of such-and-such a name has passed away. He has been declared by the Blessed One: “With the destruction of the three fetters, he has become a stream-enterer, is not of a nature to fall into the lower realms, is certain, and is bound for supreme enlightenment.”' And that venerable one may have been seen by him personally or heard of by report, thus: 'That venerable one was of such virtue... of such a nature... of such wisdom... of such an abiding... was liberated in such a way.' Remembering that one’s faith, virtue, learning, generosity, and wisdom, he directs his mind toward that state. In this way also, Anuruddhas, a lay follower has a comfortable abiding.

172. ‘‘Idhānuruddhā, upāsikā suṇāti – ‘itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ [Pg.132] upasaṃharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.

172. Here, Anuruddhas, a female lay follower hears: ‘A female lay follower of such-and-such a name has passed away. She has been declared by the Blessed One: “With the destruction of the five lower fetters, she is of spontaneous birth, will attain Parinibbāna there, and is of a nature not to return from that world.”’ And that sister may have been seen by her personally or heard of by report, thus: ‘That sister was of such virtue... of such a nature... of such wisdom... of such an abiding... was liberated in such a way.’ She, remembering that one’s faith, virtue, learning, generosity, and wisdom, directs her mind toward that state. In this way also, Anuruddhas, a female lay follower has a comfortable abiding.

‘‘Idhānuruddhā, upāsikā suṇāti – ‘itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāminī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā… evaṃpaññā… evaṃvihārinī… evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.

Here, Anuruddhas, a female lay follower hears: ‘A female lay follower of such-and-such a name has passed away. She has been declared by the Blessed One: “With the destruction of the three fetters and the attenuation of greed, hatred, and delusion, she is a once-returner who, having come to this world only once, will make an end of suffering.”’ And that sister may have been seen by her personally or heard of by report, thus: ‘That sister was of such virtue... of such a nature... of such wisdom... of such an abiding... was liberated in such a way.’ She, remembering that one’s faith, virtue, learning, generosity, and wisdom, directs her mind toward that state. In this way also, Anuruddhas, a female lay follower has a comfortable abiding.

‘‘Idhānuruddhā, upāsikā suṇāti – ‘itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā – ‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā sā bhaginī ahosi itipi, evaṃpaññā sā bhaginī ahosi itipi, evaṃvihārinī sā bhaginī ahosi itipi, evaṃvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.

Here, Anuruddhas, a female lay follower hears: 'A female lay follower of such-and-such a name has passed away. She has been declared by the Blessed One: “With the destruction of the three fetters, she has become a stream-enterer, is not of a nature to fall into the lower realms, is certain, and is bound for supreme enlightenment.”' And that sister may have been seen by her personally or heard of by report, thus: 'That sister was of such virtue... of such a nature... of such wisdom... of such an abiding... was liberated in such a way.' She, remembering that one’s faith, virtue, learning, generosity, and wisdom, directs her mind toward that state. In this way also, Anuruddhas, a female lay follower has a comfortable abiding.

‘‘Iti kho, anuruddhā, tathāgato na janakuhanatthaṃ na janalapanatthaṃ na lābhasakkārasilokānisaṃsatthaṃ na ‘iti maṃ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’ti. Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā. Te taṃ sutvā tadatthāya cittaṃ upasaṃharanti. Tesaṃ taṃ, anuruddhā, hoti dīgharattaṃ hitāya sukhāyā’’ti.

Thus, Anuruddhas, the Tathāgata does not declare the rebirths of disciples who have passed on and died—saying, 'So-and-so has been reborn there, so-and-so has been reborn there'—not for the sake of deceiving people, not for the sake of flattering people, not for the sake of gain, honor, and praise, and not with the thought, 'Let people know me thus.' But, Anuruddhas, there are clansmen with faith, who have great delight and great gladness. Hearing that, they direct their minds toward that state. For them, Anuruddhas, that will be for their long-term welfare and happiness.

Idamavoca bhagavā. Attamano āyasmā anuruddho bhagavato bhāsitaṃ abhinandīti.

The Blessed One said this. The Venerable Anuruddha, pleased, rejoiced in the words of the Blessed One.

Naḷakapānasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

The Naḷakapāna Sutta, the eighth, is concluded.

9. Goliyānisuttaṃ

9. The Goliyāni Sutta

173. Evaṃ [Pg.133] me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena goliyāni nāma bhikkhu āraññiko padasamācāro saṅghamajjhe osaṭo hoti kenacideva karaṇīyena. Tatra kho āyasmā sāriputto goliyāniṃ bhikkhuṃ ārabbha bhikkhū āmantesi –

173. Thus have I heard. At one time the Blessed One was dwelling at Rājagaha, in the Veḷuvana, the Squirrels' Feeding Ground. Now at that time, a bhikkhu named Goliyāni, a forest-dweller of coarse conduct, had come into the midst of the Saṅgha on account of some business. There, the Venerable Sāriputta, on account of the bhikkhu Goliyāni, addressed the bhikkhus:

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto sabrahmacārīsu agāravo hoti appatisso, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā sabrahmacārīsu agāravo hoti appatisso’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena.

“Friends, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha should be respectful and deferential towards his companions in the holy life. If, friends, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha is disrespectful and not deferential towards his companions in the holy life, there will be those who speak against him, saying: ‘What is the use of this venerable one’s dwelling as he pleases alone in the forest, since this venerable one is disrespectful and not deferential towards his companions in the holy life?’ Thus, there will be those who speak against him. Therefore, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha should be respectful and deferential towards his companions in the holy life.”

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena āsanakusalena bhavitabbaṃ – ‘iti there ca bhikkhū nānupakhajja nisīdissāmi nave ca bhikkhū na āsanena paṭibāhissāmī’ti. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto na āsanakusalo hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā āsanakusalo na hotī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena āsanakusalena bhavitabbaṃ.

“Friends, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha should be skilled in regard to seating, thinking: ‘I will sit without crowding the elder bhikkhus, and I will not obstruct the junior bhikkhus from a seat.’ If, friends, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha is not skilled in regard to seating, there will be those who speak against him, saying: ‘What is the use of this venerable one’s dwelling as he pleases alone in the forest, since this venerable one is not skilled in regard to seating?’ Thus, there will be those who speak against him. Therefore, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha should be skilled in regard to seating.

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto ābhisamācārikampi dhammaṃ na jānāti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ābhisamācārikampi dhammaṃ [Pg.134] na jānātī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo.

“Friends, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha should also know the teaching concerning proper conduct. If, friends, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha does not know the teaching concerning proper conduct, there will be those who speak against him, saying: ‘What is the use of this venerable one’s dwelling as he pleases alone in the forest, since this venerable one does not know the teaching concerning proper conduct?’ Thus, there will be those who speak against him. Therefore, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha should also know the teaching concerning proper conduct.

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo nātidivā paṭikkamitabbaṃ. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto atikālena gāmaṃ pavisati atidivā paṭikkamati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā atikālena gāmaṃ pavisati atidivā paṭikkamatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo, nātidivā paṭikkamitabbaṃ.

“Friends, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha should not enter a village too early, nor should he depart too late in the day. If, friends, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha enters a village too early and departs too late in the day, there will be those who speak against him, saying: ‘What is the use of this venerable one’s dwelling as he pleases alone in the forest, since this venerable one enters a village too early and departs too late in the day?’ Thus, there will be those who speak against him. Therefore, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha should not enter a village too early, nor should he depart too late in the day.

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjati, tassa bhavanti vattāro. ‘Ayaṃ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato vikālacariyā bahulīkatā, tamenaṃ saṅghagatampi samudācaratī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ.

“Friends, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha should not engage in roaming among families before the meal or after the meal. If, friends, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha engages in roaming among families before the meal or after the meal, there will be those who speak against him, saying: ‘Surely, for this venerable one who dwells as he pleases alone in the forest, this wandering at the wrong time has been frequently practiced; it manifests in him even when he has come to the Saṅgha.’ Thus, there will be those who speak against him. Therefore, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha should not engage in roaming among families before the meal or after the meal.

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto uddhato hoti capalo, tassa bhavanti vattāro. ‘Idaṃ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato uddhaccaṃ cāpalyaṃ bahulīkataṃ, tamenaṃ saṅghagatampi samudācaratī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena.

“Friends, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha should be not restless and not fickle. If, friends, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha is restless and fickle, there will be those who speak against him, saying: ‘Surely, for this venerable one who dwells as he pleases alone in the forest, this restlessness and fickleness have been frequently practiced; it manifests in him even when he has come to the Saṅgha.’ Thus, there will be those who speak against him. Therefore, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha should be not restless and not fickle.

‘‘Āraññikenāvuso[Pg.135], bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṃ avikiṇṇavācena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto mukharo hoti vikiṇṇavāco, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā mukharo vikiṇṇavāco’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṃ avikiṇṇavācena.

“Friends, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha should not be sharp-tongued and should not be of scattered speech. If, friends, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha is sharp-tongued and of scattered speech, there will be those who speak against him, saying: ‘What is the use of this venerable one’s dwelling as he pleases alone in the forest, since this venerable one is sharp-tongued and of scattered speech?’ Thus, there will be those who speak against him. Therefore, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha should not be sharp-tongued and should not be of scattered speech.”

‘‘Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena suvacena bhavitabbaṃ kalyāṇamittena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto dubbaco hoti pāpamitto, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā dubbaco pāpamitto’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena suvacena bhavitabbaṃ kalyāṇamittena.

“Friends, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha should be easy to admonish and have good friends. If, friends, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha is difficult to admonish and has bad friends, there will be those who speak against him, saying: ‘What is the use of this venerable one’s dwelling as he pleases alone in the forest, since this venerable one is difficult to admonish and has bad friends?’ Thus, there will be those who speak against him. Therefore, a forest-dwelling bhikkhu who has come to the Saṅgha and is dwelling in the Saṅgha should be easy to admonish and have good friends.”

‘‘Āraññikenāvuso, bhikkhunā indriyesu guttadvārena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu indriyesu aguttadvāro hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā indriyesu aguttadvāro’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā indriyesu guttadvārena bhavitabbaṃ.

“Friends, a forest-dwelling bhikkhu should have the doors of his sense faculties guarded. If, friends, a forest-dwelling bhikkhu does not have the doors of his sense faculties guarded, there will be those who speak against him, saying: ‘What is the use of this venerable one’s dwelling as he pleases alone in the forest, since this venerable one does not have the doors of his sense faculties guarded?’ Thus, there will be those who speak against him. Therefore, a forest-dwelling bhikkhu should have the doors of his sense faculties guarded.”

‘‘Āraññikenāvuso, bhikkhunā bhojane mattaññunā bhavitabbaṃ. Sace, āvuso, āraññiko bhojane amattaññū hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā bhojane amattaññū’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā bhojane mattaññunā bhavitabbaṃ.

“Friends, a forest-dwelling bhikkhu should be moderate in eating. If, friends, a forest-dwelling bhikkhu is not moderate in eating, there will be those who speak against him, saying: ‘What is the use of this venerable one’s dwelling as he pleases alone in the forest, since this venerable one is not moderate in eating?’ Thus, there will be those who speak against him. Therefore, a forest-dwelling bhikkhu should be moderate in eating.”

‘‘Āraññikenāvuso, bhikkhunā jāgariyaṃ anuyuttena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu jāgariyaṃ ananuyutto hoti, tassa [Pg.136] bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā jāgariyaṃ ananuyutto’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā jāgariyaṃ anuyuttena bhavitabbaṃ.

Friends, a forest-dwelling bhikkhu should be devoted to wakefulness. If, friends, a forest-dwelling bhikkhu is not devoted to wakefulness, there will be those who speak reproachfully of him: ‘What benefit is there from this venerable one’s solitary life in the forest as he pleases, since this venerable one is not devoted to wakefulness?’ There will be those who speak reproachfully of him. Therefore, a forest-dwelling bhikkhu should be devoted to wakefulness.

‘‘Āraññikenāvuso, bhikkhunā āraddhavīriyena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu kusīto hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā kusīto’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā āraddhavīriyena bhavitabbaṃ.

Friends, a forest-dwelling bhikkhu should have his energy aroused. If, friends, a forest-dwelling bhikkhu is lazy, there will be those who speak reproachfully of him: ‘What benefit is there from this venerable one’s solitary life in the forest as he pleases, since this venerable one is lazy?’ There will be those who speak reproachfully of him. Therefore, a forest-dwelling bhikkhu should have his energy aroused.

‘‘Āraññikenāvuso, bhikkhunā upaṭṭhitassatinā bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu muṭṭhassatī hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā muṭṭhassatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā upaṭṭhitassatinā bhavitabbaṃ.

Friends, a forest-dwelling bhikkhu should have mindfulness established. If, friends, a forest-dwelling bhikkhu is of lapsed mindfulness, there will be those who speak reproachfully of him: ‘What benefit is there from this venerable one’s solitary life in the forest as he pleases, since this venerable one is of lapsed mindfulness?’ There will be those who speak reproachfully of him. Therefore, a forest-dwelling bhikkhu should have mindfulness established.

‘‘Āraññikenāvuso, bhikkhunā samāhitena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu asamāhito hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā asamāhito’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā samāhitena bhavitabbaṃ.

Friends, a forest-dwelling bhikkhu should be concentrated. If, friends, a forest-dwelling bhikkhu is unconcentrated, there will be those who speak reproachfully of him: ‘What benefit is there from this venerable one’s solitary life in the forest as he pleases, since this venerable one is unconcentrated?’ There will be those who speak reproachfully of him. Therefore, a forest-dwelling bhikkhu should be concentrated.

‘‘Āraññikenāvuso, bhikkhunā paññavatā bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu duppañño hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā duppañño’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā paññavatā bhavitabbaṃ.

Friends, a forest-dwelling bhikkhu should be possessed of wisdom. If, friends, a forest-dwelling bhikkhu is of little wisdom, there will be those who speak reproachfully of him: ‘What benefit is there from this venerable one’s solitary life in the forest as he pleases, since this venerable one is of little wisdom?’ There will be those who speak reproachfully of him. Therefore, a forest-dwelling bhikkhu should be possessed of wisdom.

‘‘Āraññikenāvuso, bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ abhidhamme abhivinaye pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu abhidhamme abhivinaye pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā abhidhamme abhivinaye pañhaṃ puṭṭho na sampāyatī’ti – tassa bhavanti vattāro. Tasmā [Pg.137] āraññikena bhikkhunā abhidhamme abhivinaye yogo karaṇīyo.

Friends, a forest-dwelling bhikkhu should apply himself to the Abhidhamma and the Abhivinaya. For, friends, there are those who question a forest-dwelling bhikkhu on the Abhidhamma and the Abhivinaya. If, friends, a forest-dwelling bhikkhu, when questioned on the Abhidhamma and the Abhivinaya, cannot answer satisfactorily, there will be those who speak reproachfully of him: ‘What benefit is there from this venerable one’s solitary life in the forest as he pleases, since, when questioned on the Abhidhamma and the Abhivinaya, he cannot answer satisfactorily?’ There will be those who speak reproachfully of him. Therefore, a forest-dwelling bhikkhu should apply himself to the Abhidhamma and the Abhivinaya.

‘‘Āraññikenāvuso, bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ puṭṭho na sampāyatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo.

Friends, a forest-dwelling bhikkhu should apply himself to those peaceful liberations that are the formless attainments transcending form. For, friends, there are those who question a forest-dwelling bhikkhu about those peaceful liberations that are the formless attainments transcending form. If, friends, a forest-dwelling bhikkhu, when questioned about those peaceful liberations that are the formless attainments transcending form, cannot answer satisfactorily, there will be those who speak reproachfully of him: ‘What benefit is there from this venerable one’s solitary life in the forest as he pleases, since, when questioned about those peaceful liberations that are the formless attainments transcending form, he cannot answer satisfactorily?’ There will be those who speak reproachfully of him. Therefore, a forest-dwelling bhikkhu should apply himself to those peaceful liberations that are the formless attainments transcending form.

‘‘Āraññikenāvuso, bhikkhunā uttari manussadhamme yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ uttari manussadhamme pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu uttari manussadhamme pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā yassatthāya pabbajito tamatthaṃ na jānātī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā uttari manussadhamme yogo karaṇīyo’’ti.

Friends, a forest-dwelling bhikkhu should apply himself to the supramundane states. For, friends, there are those who question a forest-dwelling bhikkhu about the supramundane states. If, friends, a forest-dwelling bhikkhu, when questioned about the supramundane states, cannot answer satisfactorily, there will be those who speak reproachfully of him: ‘What benefit is there from this venerable one’s solitary life in the forest as he pleases, since he does not know the very purpose for which he went forth?’ There will be those who speak reproachfully of him. Therefore, a forest-dwelling bhikkhu should apply himself to the supramundane states.

Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca – ‘‘āraññikeneva nu kho, āvuso sāriputta, bhikkhunā ime dhammā samādāya vattitabbā udāhu gāmantavihārināpī’’ti? ‘‘Āraññikenāpi kho, āvuso moggallāna, bhikkhunā ime dhammā samādāya vattitabbā pageva gāmantavihārinā’’ti.

When this was said, the Venerable Mahāmoggallāna said this to the Venerable Sāriputta: “Friend Sāriputta, should these principles be undertaken and practiced only by a forest-dwelling bhikkhu, or also by one who dwells near a village?” “Friend Moggallāna, these principles should be undertaken and practiced by a forest-dwelling bhikkhu, and all the more so by one who dwells near a village.”

Goliyānisuttaṃ niṭṭhitaṃ navamaṃ.

The Goliyāni Sutta, the ninth, is finished.

10. Kīṭāgirisuttaṃ

10. The Kīṭāgiri Sutta

174. Evaṃ [Pg.138] me sutaṃ – ekaṃ samayaṃ bhagavā kāsīsu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Tatra kho bhagavā bhikkhū āmantesi – ‘‘ahaṃ kho, bhikkhave, aññatreva rattibhojanā bhuñjāmi. Aññatra kho panāhaṃ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha. Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Atha kho bhagavā kāsīsu anupubbena cārikaṃ caramāno yena kīṭāgiri nāma kāsīnaṃ nigamo tadavasari. Tatra sudaṃ bhagavā kīṭāgirismiṃ viharati kāsīnaṃ nigame.

174. Thus have I heard. At one time, the Blessed One was journeying on tour in the Kāsī country with a large Saṅgha of bhikkhus. There, the Blessed One addressed the bhikkhus: “Bhikkhus, I eat, abstaining from eating at night. Bhikkhus, by eating while abstaining from eating at night, I am aware of good health, freedom from affliction, lightness, strength, and dwelling in comfort. Come, you too, bhikkhus, should eat, abstaining from eating at night. Bhikkhus, by eating while abstaining from eating at night, you too will be aware of good health, freedom from affliction, lightness, strength, and dwelling in comfort.” “So be it, venerable sir,” those bhikkhus replied to the Blessed One. Then the Blessed One, journeying on tour by stages through the Kāsī country, arrived at Kīṭāgiri, a market town of the Kāsīs. There the Blessed One dwelt at Kīṭāgiri, in the market town of the Kāsīs.

175. Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṃ āvāsikā honti. Atha kho sambahulā bhikkhū yena assajipunabbasukā bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṃ – ‘‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’’ti. Evaṃ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṃ – ‘‘mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’’ti.

175. Now at that time, bhikkhus named Assaji and Punabbasu were resident at Kīṭāgiri. Then many bhikkhus approached the bhikkhus Assaji and Punabbasu and said this to them: “Friends, the Blessed One eats, abstaining from eating at night, and so does the Saṅgha of bhikkhus. Friends, by eating while abstaining from eating at night, they are aware of good health, freedom from affliction, lightness, strength, and dwelling in comfort. Come, you too, friends, should eat, abstaining from eating at night. Friends, by eating while abstaining from eating at night, you too will be aware of good health, freedom from affliction, lightness, strength, and dwelling in comfort.” When this was said, the bhikkhus Assaji and Punabbasu said this to those bhikkhus: “Friends, we eat in the evening, in the morning, and during the day at the wrong time. By eating in the evening, in the morning, and during the day at the wrong time, we are aware of good health, freedom from affliction, lightness, strength, and dwelling in comfort. Why should we, having abandoned a benefit visible in the present, run after one that is of a future time? We will eat in the evening, in the morning, and during the day at the wrong time.”

Yato kho te bhikkhū nāsakkhiṃsu assajipunabbasuke bhikkhū saññāpetuṃ, atha yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā [Pg.139] ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha mayaṃ, bhante, yena assajipunabbasukā bhikkhū tenupasaṅkamimha; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocumha – ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca; aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Evaṃ vutte, bhante, assajipunabbasukā bhikkhū amhe etadavocuṃ – ‘mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’ti. Yato kho mayaṃ, bhante, nāsakkhimha assajipunabbasuke bhikkhū saññāpetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā’’ti.

Since those bhikkhus were unable to persuade the bhikkhus Assaji and Punabbasu, they approached the Blessed One. Having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, those bhikkhus said this to the Blessed One: “Venerable sir, we approached the bhikkhus Assaji and Punabbasu and said this to them: ‘Friends, the Blessed One eats, abstaining from eating at night, and so does the Saṅgha of bhikkhus. Friends, by eating while abstaining from eating at night, they are aware of good health, freedom from affliction, lightness, strength, and dwelling in comfort. Come, you too, friends, should eat, abstaining from eating at night. Friends, by eating while abstaining from eating at night, you too will be aware of good health, freedom from affliction, lightness, strength, and dwelling in comfort.’ When this was said, venerable sir, the bhikkhus Assaji and Punabbasu said this to us: ‘Friends, we eat in the evening, in the morning, and during the day at the wrong time. By eating in the evening, in the morning, and during the day at the wrong time, we are aware of good health, freedom from affliction, lightness, strength, and dwelling in comfort. Why should we, having abandoned a benefit visible in the present, run after one that is of a future time? We will eat in the evening, in the morning, and during the day at the wrong time.’ Since, venerable sir, we were unable to persuade the bhikkhus Assaji and Punabbasu, we now report this matter to the Blessed One.”

176. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – ‘‘ehi tvaṃ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi – ‘satthā āyasmante āmantetī’’’ti. ‘‘Evaṃ, bhante’’ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca – ‘‘satthā āyasmante āmantetī’’ti. ‘‘Evamāvuso’’ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca – ‘‘saccaṃ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṃ – ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Evaṃ vutte [Pg.140] kira, bhikkhave, tumhe te bhikkhū evaṃ avacuttha – ‘mayaṃ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’’’ti. ‘‘Evaṃ, bhante’’.

176. Then the Blessed One addressed a certain monk: 'Come, monk, with my words call the monks Assaji and Punabbasu, saying: “The Teacher calls the venerable ones.”' 'Yes, venerable sir,' that monk replied to the Blessed One. Having replied, he went to where the monks Assaji and Punabbasu were; having approached, he said this to the monks Assaji and Punabbasu: 'The Teacher calls the venerable ones.' 'Yes, friend,' the monks Assaji and Punabbasu replied to that monk. Then they went to where the Blessed One was; having approached, they paid homage to the Blessed One and sat down to one side. To the monks Assaji and Punabbasu sitting to one side, the Blessed One said this: 'Is it true, monks, that many monks approached you and said this: “Friends, the Blessed One abstains from the night meal, and so does the Sangha of monks. Friends, by abstaining from the night meal, they experience freedom from illness, freedom from affliction, lightness of body, strength, and comfortable abiding. Come, friends, you too should abstain from the night meal. Friends, by abstaining from the night meal, you too will experience freedom from illness, freedom from affliction, lightness of body, strength, and comfortable abiding.” When this was said, it is said, monks, did you say this to those monks: “But we, friends, eat in the evening, in the morning, and during the day at the wrong time. We who eat in the evening, in the morning, and during the day at the wrong time experience freedom from illness, freedom from affliction, lightness of body, strength, and comfortable abiding. Why should we, having abandoned what is directly visible, pursue what is of a future time? We will eat in the evening, in the morning, and during the day at the wrong time.”?' 'Yes, venerable sir.'

177. ‘‘Kiṃ nu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tassa akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Nanu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha idhekaccassa yaṃ evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’’ti? ‘‘Evaṃ, bhante’’.

177. “Monks, do you understand the Dhamma taught by me in this way: ‘Whatever pleasant feeling, painful feeling, or neither-painful-nor-pleasant feeling this individual person experiences, for him unwholesome states decline and wholesome states increase’?” “No, venerable sir.” “Monks, do you not understand the Dhamma taught by me in this way: ‘Here, for a certain person experiencing such a pleasant feeling, unwholesome states increase and wholesome states decline; but here, for another person experiencing such a pleasant feeling, unwholesome states decline and wholesome states increase. Here, for a certain person experiencing such a painful feeling, unwholesome states increase and wholesome states decline; but here, for another person experiencing such a painful feeling, unwholesome states decline and wholesome states increase. Here, for a certain person experiencing such a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states decline; but here, for another person experiencing such a neither-painful-nor-pleasant feeling, unwholesome states decline and wholesome states increase’?” “Yes, venerable sir.”

178. ‘‘Sādhu, bhikkhave! Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ sukhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ sukhaṃ vedanaṃ pajahathā’ti vadāmi. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ [Pg.141] aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.

178. “Good, monks! Monks, if this principle—that for a certain person here, experiencing such a pleasant feeling, unwholesome states increase and wholesome states decline—had been unknown by me, unseen, not evident, unrealized, and not contacted by wisdom, then I, not knowing this, would say, ‘Abandon such a pleasant feeling.’ Would this have been appropriate for me?” “No, venerable sir.” “But because, monks, this principle—that for a certain person here, experiencing such a pleasant feeling, unwholesome states increase and wholesome states decline—has been known by me, seen, made evident, realized, and contacted by wisdom, therefore I say, ‘Abandon such a pleasant feeling.’ Monks, if this principle—that for a certain person here, experiencing such a pleasant feeling, unwholesome states decline and wholesome states increase—had been unknown by me, unseen, not evident, unrealized, and not contacted by wisdom, then I, not knowing this, would say, ‘Dwell having attained such a pleasant feeling.’ Would this have been appropriate for me?” “No, venerable sir.” “But because, monks, this principle—that for a certain person here, experiencing such a pleasant feeling, unwholesome states decline and wholesome states increase—has been known by me, seen, made evident, realized, and contacted by wisdom, therefore I say, ‘Dwell having attained such a pleasant feeling.’”

179. ‘‘Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ dukkhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ dukkhaṃ vedanaṃ pajahathā’ti vadāmi. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.

179. Bhikkhus, if this principle were unknown by me, unseen, not understood, unrealized, and untouched with wisdom—that ‘for a certain person here, experiencing such a painful feeling, unwholesome states increase and wholesome states decline’—then, not knowing this, would I say, ‘Abandon such a painful feeling’? Bhikkhus, would that be proper for me?” “Indeed not, venerable sir.” “And because, bhikkhus, this principle is known by me, seen, understood, realized, and touched with wisdom—that ‘for a certain person here, experiencing such a painful feeling, unwholesome states increase and wholesome states decline’—therefore I say, ‘Abandon such a painful feeling.’ Bhikkhus, if this principle were unknown by me, unseen, not understood, unrealized, and untouched with wisdom—that ‘for a certain person here, experiencing such a painful feeling, unwholesome states decline and wholesome states increase’—then, not knowing this, would I say, ‘Dwell having attained such a painful feeling’? Bhikkhus, would that be proper for me?” “Indeed not, venerable sir.” “And because, bhikkhus, this principle is known by me, seen, understood, realized, and touched with wisdom—that ‘for a certain person here, experiencing such a painful feeling, unwholesome states decline and wholesome states increase’—therefore I say, ‘Dwell having attained such a painful feeling.’”

180. ‘‘Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya [Pg.142] – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā’ti vadāmi’’. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.

180. Bhikkhus, if this principle were unknown by me, unseen, not understood, unrealized, and untouched with wisdom—that ‘for a certain person here, experiencing such a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states decline’—then, not knowing this, would I say, ‘Abandon such a neither-painful-nor-pleasant feeling’? Bhikkhus, would that be proper for me?” “Indeed not, venerable sir.” “And because, bhikkhus, this principle is known by me, seen, understood, realized, and touched with wisdom—that ‘for a certain person here, experiencing such a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states decline’—therefore I say, ‘Abandon such a neither-painful-nor-pleasant feeling.’ Bhikkhus, if this principle were unknown by me, unseen, not understood, unrealized, and untouched with wisdom—that ‘for a certain person here, experiencing such a neither-painful-nor-pleasant feeling, unwholesome states decline and wholesome states increase’—then, not knowing this, would I say, ‘Dwell having attained such a neither-painful-nor-pleasant feeling’? Bhikkhus, would that be proper for me?” “Indeed not, venerable sir.” “And because, bhikkhus, this principle is known by me, seen, understood, realized, and touched with wisdom—that ‘for a certain person here, experiencing such a neither-painful-nor-pleasant feeling, unwholesome states decline and wholesome states increase’—therefore I say, ‘Dwell having attained such a neither-painful-nor-pleasant feeling.’”

181. ‘‘Nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ ‘appamādena karaṇīya’nti vadāmi; na panāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ ‘na appamādena karaṇīya’nti vadāmi. Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ ‘na appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Kataṃ tesaṃ appamādena. Abhabbā te pamajjituṃ. Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyunti! Imaṃ kho ahaṃ, bhikkhave, imesaṃ bhikkhūnaṃ appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

181. Bhikkhus, I do not say for all bhikkhus that ‘it is to be done with heedfulness’; nor, bhikkhus, do I say for all bhikkhus that ‘it is not to be done with heedfulness.’ Those bhikkhus, bhikkhus, who are arahants, whose taints are destroyed, who have lived the holy life, done what was to be done, laid down the burden, attained their own goal, whose fetters of existence are utterly destroyed, and who are liberated through perfect direct knowledge—for such bhikkhus, I say, ‘it is not to be done with heedfulness.’ For what reason? It has been done by them with heedfulness. They are incapable of being heedless. But those bhikkhus, bhikkhus, who are trainees, who have not attained their mind’s goal, and who dwell aspiring for the unsurpassed security from bondage—for such bhikkhus, I say, ‘it is to be done with heedfulness.’ For what reason? It may be that these venerable ones, by frequenting suitable lodgings, associating with good friends, and rightly directing their faculties, might, in this very life, realize for themselves through direct knowledge that unsurpassed culmination of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness, and having realized it, may dwell having attained it. Seeing this fruit of heedfulness for these bhikkhus, I say, ‘it is to be done with heedfulness.’”

182. ‘‘Sattime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame satta? Ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.

182. Bhikkhus, these seven persons are found existing in the world. Which seven? The one liberated in both ways, the one liberated by wisdom, the body-witness, the one who has attained to view, the one liberated by faith, the Dhamma-follower, and the faith-follower.

‘‘Katamo [Pg.143] ca, bhikkhave, puggalo ubhatobhāgavimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo ubhatobhāgavimutto imassa kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Kataṃ tassa appamādena. Abhabbo so pamajjituṃ.

And what, bhikkhus, is the person liberated in both ways? Here, bhikkhus, a certain person dwells having contacted with the mental body those peaceful liberations that are the formless attainments, having transcended forms; and having seen with wisdom, his taints are destroyed. This, bhikkhus, is called the person liberated in both ways. For this bhikkhu, bhikkhus, I do not say, 'There is something to be done with heedfulness.' For what reason? What was to be done with heedfulness has been done by him. He is incapable of being heedless.

‘‘Katamo ca, bhikkhave, puggalo paññāvimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo paññāvimutto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Kataṃ tassa appamādena. Abhabbo so pamajjituṃ.

And what, bhikkhus, is the person liberated by wisdom? Here, bhikkhus, a certain person does not dwell having contacted with the mental body those peaceful liberations that are the formless attainments, having transcended forms; but having seen with wisdom, his taints are destroyed. This, bhikkhus, is called the person liberated by wisdom. For this bhikkhu also, bhikkhus, I do not say, 'There is something to be done with heedfulness.' For what reason? What was to be done with heedfulness has been done by him. He is incapable of being heedless.

‘‘Katamo ca, bhikkhave, puggalo kāyasakkhi? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo kāyasakkhi. Imassa kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

And what, bhikkhus, is the body-witness? Here, bhikkhus, a certain person dwells having contacted with the mental body those peaceful liberations that are the formless attainments, having transcended forms; and having seen with wisdom, some of his taints are destroyed. This, bhikkhus, is called the body-witness. For this bhikkhu, bhikkhus, I say, 'There is something to be done with heedfulness.' For what reason? It is possible that this venerable one, by frequenting suitable lodgings, associating with good friends, and balancing his faculties, might realize for himself with direct knowledge in this very life that unsurpassed culmination of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness, and having attained it, dwell therein. Seeing this fruit of heedfulness for this bhikkhu, bhikkhus, I say, 'There is something to be done with heedfulness.'

‘‘Katamo ca, bhikkhave, puggalo diṭṭhippatto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā. Ayaṃ vuccati, bhikkhave, puggalo diṭṭhippatto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa [Pg.144] hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

And what, bhikkhus, is the view-attainer? Here, bhikkhus, a certain person does not dwell having contacted with the mental body those peaceful liberations that are the formless attainments, having transcended forms; but having seen with wisdom, some of his taints are destroyed, and the teachings proclaimed by the Tathāgata are well seen and well examined by him with wisdom. This, bhikkhus, is called the view-attainer. For this bhikkhu also, bhikkhus, I say, 'There is something to be done with heedfulness.' For what reason? It is possible that this venerable one, by frequenting suitable lodgings, associating with good friends, and balancing his faculties, might realize for himself with direct knowledge in this very life that unsurpassed culmination of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness, and having attained it, dwell therein. Seeing this fruit of heedfulness for this bhikkhu, bhikkhus, I say, 'There is something to be done with heedfulness.'

‘‘Katamo ca, bhikkhave, puggalo saddhāvimutto. Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā. Ayaṃ vuccati, bhikkhave, puggalo saddhāvimutto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

And what, bhikkhus, is the person liberated by faith? Here, bhikkhus, a certain person does not dwell having contacted with the mental body those peaceful liberations that are the formless attainments, having transcended forms; but having seen with wisdom, some of his taints are destroyed, and his faith in the Tathāgata is settled, rooted, and established. This, bhikkhus, is called the person liberated by faith. For this bhikkhu also, bhikkhus, I say, 'There is something to be done with heedfulness.' For what reason? It is possible that this venerable one, by frequenting suitable lodgings, associating with good friends, and balancing his faculties, might realize for himself with direct knowledge in this very life that unsurpassed culmination of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness, and having attained it, dwell therein. Seeing this fruit of heedfulness for this bhikkhu, bhikkhus, I say, 'There is something to be done with heedfulness.'

‘‘Katamo ca, bhikkhave, puggalo dhammānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti, api cassa ime dhammā honti, seyyathidaṃ – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Ayaṃ vuccati, bhikkhave, puggalo dhammānusārī. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti[Pg.145]! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

And what, bhikkhus, is the Dhamma-follower? Here, bhikkhus, a certain person does not dwell having contacted with the mental body those peaceful liberations that are the formless attainments, having transcended forms; but having seen with wisdom, some of his taints are destroyed. Moreover, the teachings proclaimed by the Tathāgata are acceptable to him for reflection to a moderate degree with wisdom. And he has these qualities, namely: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. This, bhikkhus, is called the Dhamma-follower. For this bhikkhu also, bhikkhus, I say, 'There is something to be done with heedfulness.' For what reason? It is possible that this venerable one, by frequenting suitable lodgings, associating with good friends, and balancing his faculties, might realize for himself with direct knowledge in this very life that unsurpassed culmination of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness, and having attained it, dwell therein. Seeing this fruit of heedfulness for this bhikkhu, bhikkhus, I say, 'There is something to be done with heedfulness.'

‘‘Katamo ca, bhikkhave, puggalo saddhānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhāmattaṃ hoti pemamattaṃ, api cassa ime dhammā honti, seyyathidaṃ – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Ayaṃ vuccati, bhikkhave, puggalo saddhānusārī. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīya’nti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīya’nti vadāmi.

And what, bhikkhus, is a person who is a faith-follower? Here, bhikkhus, a certain person does not dwell having contacted with the body those peaceful liberations that, transcending forms, are formless; but having seen with wisdom, some of his taints are destroyed, and he has merely faith, merely love for the Tathāgata. Moreover, he has these qualities: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. This, bhikkhus, is called a person who is a faith-follower. For this bhikkhu, too, I say there is a task to be done with heedfulness. For what reason? It may be that this venerable one, by frequenting suitable lodgings, associating with good friends, and balancing his faculties, may realize for himself through direct knowledge in this very life that unsurpassed culmination of the holy life for which clansmen rightly go forth from the household life into homelessness, and having realized it, may enter upon it and dwell therein. Seeing this fruit of heedfulness for this bhikkhu, I say there is a task to be done with heedfulness.

183. ‘‘Nāhaṃ, bhikkhave, ādikeneva aññārādhanaṃ vadāmi; api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti. Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti? Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca naṃ ativijjha passati. Sāpi nāma, bhikkhave, saddhā nāhosi; tampi nāma, bhikkhave, upasaṅkamanaṃ nāhosi; sāpi nāma, bhikkhave, payirupāsanā nāhosi; tampi nāma, bhikkhave, sotāvadhānaṃ nāhosi[Pg.146]; tampi nāma, bhikkhave, dhammassavanaṃ nāhosi; sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi; sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi; sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi; sopi nāma, bhikkhave, chando nāhosi; sopi nāma, bhikkhave, ussāho nāhosi; sāpi nāma, bhikkhave, tulanā nāhosi; tampi nāma, bhikkhave, padhānaṃ nāhosi. Vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave. Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā.

183. Bhikkhus, I do not say that the attainment of final knowledge occurs right at the beginning. Rather, bhikkhus, the attainment of final knowledge occurs through gradual training, gradual action, and gradual practice. And how, bhikkhus, does the attainment of final knowledge occur through gradual training, gradual action, and gradual practice? Here, bhikkhus, when faith has arisen, one approaches. Approaching, one pays respect. Paying respect, one lends an ear. With ear lent, one hears the Dhamma. Having heard, one retains the Dhamma. One investigates the meaning of the teachings that have been retained. For one who investigates the meaning, the teachings are approved of after reflection. With the approval of the teachings after reflection, zeal is born. When zeal has arisen, one strives. Having striven, one weighs. Having weighed, one exerts. Being one whose self is directed, one both realizes the supreme truth with the body and sees it by penetrating it with wisdom. But, bhikkhus, that faith would not have been; that approaching would not have been; that paying respect would not have been; that lending of the ear would not have been; that hearing of the Dhamma would not have been; that retaining of the Dhamma would not have been; that investigation of the meaning would not have been; that approval of the teachings after reflection would not have been; that zeal would not have been; that striving would not have been; that weighing would not have been; that exertion would not have been. You have practiced perversely, bhikkhus; you have practiced wrongly, bhikkhus. How far have these worthless men strayed from this Dhamma and Discipline!

184. ‘‘Atthi, bhikkhave, catuppadaṃ veyyākaraṇaṃ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṃ ājāneyya. Uddisissāmi vo, bhikkhave, ājānissatha me ta’’nti? ‘‘Ke ca mayaṃ, bhante, ke ca dhammassa aññātāro’’ti? Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṃsaṭṭho viharati tassa pāyaṃ evarūpī paṇopaṇaviyā na upeti – ‘evañca no assa atha naṃ kareyyāma, na ca no evamassa na naṃ kareyyāmā’ti, kiṃ pana, bhikkhave, yaṃ tathāgato sabbaso āmisehi visaṃsaṭṭho viharati. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti – ‘satthā bhagavā, sāvakohamasmi; jānāti bhagavā, nāhaṃ jānāmī’ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṃ satthusāsanaṃ hoti ojavantaṃ. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti – ‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti.

184. Bhikkhus, there is a four-part exposition, the meaning of which an intelligent person, when it is pointed out, would understand with wisdom before long. I will point it out to you, bhikkhus. Will you understand it from me?” “But who are we, venerable sir, and who are the knowers of the Dhamma?” “Bhikkhus, even for a teacher who is intent on material gain, a successor to material gain, who dwells entangled with material things, this kind of bargaining does not occur: ‘If it were thus for us, we would do it; and if it were not thus for us, we would not do it.’ How much less so, bhikkhus, for the Tathāgata, who dwells completely unentangled with material things. For a faithful disciple, bhikkhus, who lives committed to the Teacher’s instruction, this is the practice in accordance with the Dhamma: ‘The Blessed One is the Teacher, I am a disciple; the Blessed One knows, I do not know.’ For a faithful disciple, bhikkhus, who lives committed to the Teacher’s instruction, the Teacher’s instruction becomes fruitful and nourishing. For a faithful disciple, bhikkhus, who lives committed to the Teacher’s instruction, this is the practice in accordance with the Dhamma: ‘Willingly, let only skin, sinews, and bones remain, and let the flesh and blood in my body dry up; but there will be no stopping of energy until I have attained what can be attained by human strength, human energy, and human striving.’ For a faithful disciple, bhikkhus, who lives committed to the Teacher’s instruction, one of two fruits is to be expected: either final knowledge in this very life or, if there is a remnant of clinging, the state of a non-returner.”

Idamavoca [Pg.147] bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

The Blessed One said this. Delighted, those bhikkhus rejoiced in the Blessed One’s words.

Kīṭāgirisuttaṃ niṭṭhitaṃ dasamaṃ.

The Kīṭāgiri Sutta, the tenth, is finished.

Bhikkhuvaggo niṭṭhito dutiyo.

The Chapter on Bhikkhus, the second, is finished.

Tassuddānaṃ –

The summary verse for this chapter:

Kuñjara-rāhula-sassataloko, mālukyaputto ca bhaddāli-nāmo;

Khudda-dijātha-sahampatiyācaṃ, nāḷaka-raññikiṭāgirināmo.

The Elephant, Rāhula, the Eternal World, Mālukyaputta and the one named Bhaddāli; The Small Bird, then Sahampati’s Request, Nāḷaka, the King, and the one named Kīṭāgiri.

3. Paribbājakavaggo

3. The Chapter on Wanderers

1. Tevijjavacchasuttaṃ

1. The Discourse to Vacchagotta on the Threefold Knowledge

185. Evaṃ [Pg.148] me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena vacchagotto paribbājako ekapuṇḍarīke paribbājakārāme paṭivasati. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – ‘‘atippago kho tāva vesāliyaṃ piṇḍāya carituṃ; yaṃnūnāhaṃ yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkameyya’’nti. Atha kho bhagavā yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkami. Addasā kho vacchagotto paribbājako bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā idamāsanaṃ paññatta’’nti. Nisīdi bhagavā paññatte āsane. Vacchagottopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante – ‘samaṇo gotamo sabbaññū sabbadassāvī, aparise+saṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. Ye te, bhante, evamāhaṃsu – ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti? ‘‘Ye te, vaccha, evamāhaṃsu – ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti, na me te vuttavādino, abbhācikkhanti ca pana maṃ asatā abhūtenā’’ti.

185. Thus have I heard. At one time the Blessed One was dwelling at Vesālī, in the Great Wood, in the Hall with the Peaked Roof. Now at that time, the wanderer Vacchagotta was residing in the Single White Mango Tree Wanderers’ Park. Then the Blessed One, having dressed in the morning, took his bowl and robe and entered Vesālī for alms. Then it occurred to the Blessed One: 'It is still too early to wander for alms in Vesālī. What if I were to go to the Single White Mango Tree Wanderers’ Park, to where the wanderer Vacchagotta is?' Then the Blessed One went to the Single White Mango Tree Wanderers’ Park. The wanderer Vacchagotta saw the Blessed One coming from afar. Seeing him, he said to the Blessed One: 'Come, venerable sir, the Blessed One is welcome. It has been a long time, venerable sir, since the Blessed One took the occasion to come here. Let the Blessed One be seated; this seat is prepared.' The Blessed One sat down on the prepared seat. The wanderer Vacchagotta also took a lower seat and sat to one side. Sitting to one side, the wanderer Vacchagotta said to the Blessed One: 'Venerable sir, I have heard this: “The ascetic Gotama is all-knowing, all-seeing; he claims complete knowledge and vision without remainder, such that whether he is walking, standing, sleeping, or awake, knowledge and vision are constantly and uninterruptedly present to him.” Venerable sir, as for those who say this, are they speaking in accordance with the Blessed One’s words, not misrepresenting the Blessed One with what is untrue, explaining in accordance with the Dhamma, so that no fellow Dhamma-farer would have grounds for criticism?' 'Vaccha, those who say: “The ascetic Gotama is all-knowing, all-seeing; he claims complete knowledge and vision without remainder, such that whether he is walking, standing, sleeping, or awake, knowledge and vision are constantly and uninterruptedly present to him”—they do not speak in accordance with my words; rather, they misrepresent me with what is false and untrue.'

186. ‘‘Kathaṃ [Pg.149] byākaramānā pana mayaṃ, bhante, vuttavādino ceva bhagavato assāma, na ca bhagavantaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’’ti?

186. But how then, venerable sir, should we speak so that we would be speaking in accordance with the Blessed One's words, not misrepresenting the Blessed One with what is untrue, explaining in accordance with the Dhamma, so that no fellow Dhamma-farer would have grounds for criticism?

‘‘‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyya. Ahañhi, vaccha, yāvadeva ākaṅkhāmi anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ahañhi, vaccha, yāvadeva ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāmi. Ahañhi, vaccha, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi.

'The ascetic Gotama possesses the threefold knowledge.' By declaring this, Vaccha, one would be speaking in accordance with my words, not misrepresenting me with what is untrue, explaining in accordance with the Dhamma, so that no fellow Dhamma-farer would have grounds for criticism. For I, Vaccha, as far as I wish, recollect my manifold past lives—that is, one birth, two births... and so on—with their aspects and details, I recollect my manifold past lives. For I, Vaccha, as far as I wish, with the divine eye, purified and surpassing the human, see beings passing away and being reborn—inferior and superior, beautiful and ugly, fortunate and unfortunate... and I understand beings faring on according to their kamma. For I, Vaccha, through the destruction of the taints, in this very life have realized for myself with direct knowledge the taintless liberation of mind, liberation by wisdom, and I dwell having attained it.

‘‘‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’’ti.

'The ascetic Gotama possesses the threefold knowledge.' By declaring this, Vaccha, one would be speaking in accordance with my words, not misrepresenting me with what is untrue, explaining in accordance with the Dhamma, so that no fellow Dhamma-farer would have grounds for criticism.

Evaṃ vutte, vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘atthi nu kho, bho gotama, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā dukkhassantakaro’’ti? ‘‘Natthi kho, vaccha, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā dukkhassantakaro’’ti.

When this was said, the wanderer Vacchagotta said to the Blessed One: 'Is there, Master Gotama, any householder who, without abandoning the householder's fetters, makes an end of suffering at the body's breakup?' 'There is not, Vaccha, any householder who, without abandoning the householder's fetters, makes an end of suffering at the body's breakup.'

‘‘Atthi pana, bho gotama, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā saggūpago’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye gihī gihisaṃyojanaṃ appahāya kāyassa bhedā saggūpagā’’ti.

'But is there, Master Gotama, any householder who, without abandoning the householder's fetters, is reborn in heaven at the body's breakup?' 'Not just one hundred, Vaccha, not two hundred, not three hundred, not four hundred, not five hundred, but far more are the householders who, without abandoning the householder's fetters, are reborn in heaven at the body's breakup.'

‘‘Atthi [Pg.150] nu kho, bho gotama, koci ājīvako kāyassa bhedā dukkhassantakaro’’ti? ‘‘Natthi kho, vaccha, koci ājīvako kāyassa bhedā dukkhassantakaro’’ti.

'Is there, Master Gotama, any Ājīvaka who makes an end of suffering at the body's breakup?' 'No, Vaccha, there is no Ājīvaka who makes an end of suffering at the body's breakup.'

‘‘Atthi pana, bho gotama, koci ājīvako kāyassa bhedā saggūpago’’ti? ‘‘Ito kho so, vaccha, ekanavuto kappo yamahaṃ anussarāmi, nābhijānāmi kañci ājīvakaṃ saggūpagaṃ aññatra ekena; sopāsi kammavādī kiriyavādī’’ti. ‘‘Evaṃ sante, bho gotama, suññaṃ aduṃ titthāyatanaṃ antamaso saggūpagenapī’’ti? ‘‘Evaṃ, vaccha, suññaṃ aduṃ titthāyatanaṃ antamaso saggūpagenapī’’ti.

“Master Gotama, is there any Ājīvaka who, upon the breakup of the body, has gone to a heavenly realm?” “Vaccha, in the ninety-one eons that I recollect from this present one, I do not know of any Ājīvaka who has gone to a heavenly realm, except for one. And he, too, was one who affirmed kamma and action.” “That being so, Master Gotama, is this sectarian doctrine void even of one who has gone to a heavenly realm?” “Even so, Vaccha, this sectarian doctrine is void even of one who has gone to a heavenly realm.”

Idamavoca bhagavā. Attamano vacchagotto paribbājako bhagavato bhāsitaṃ abhinandīti.

The Blessed One said this. Pleased, the wanderer Vacchagotta delighted in the Blessed One's words.

Tevijjavacchasuttaṃ niṭṭhitaṃ paṭhamaṃ.

The first Tevijjavacchagotta Sutta is concluded.

2. Aggivacchasuttaṃ

2. The Aggivacchagotta Sutta

187. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca –

187. Thus have I heard. At one time the Blessed One was dwelling in Sāvatthī, at Jeta's Grove, in Anāthapiṇḍika's monastery. Then the wanderer Vacchagotta approached the Blessed One. Having approached, he exchanged greetings with the Blessed One. Having concluded a friendly and memorable conversation, he sat down to one side. Seated to one side, the wanderer Vacchagotta said this to the Blessed One:

‘‘Kiṃ nu kho, bho gotama, ‘sassato loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘sassato loko, idameva saccaṃ moghamañña’’’nti.

“Master Gotama, do you hold the view: ‘The world is eternal; only this is true, anything else is futile’?” “No, Vaccha, I do not hold the view: ‘The world is eternal; only this is true, anything else is futile’.”

‘‘Kiṃ pana, bho gotama, ‘asassato loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘asassato loko, idameva saccaṃ moghamañña’’’nti.

“Then, Master Gotama, do you hold the view: ‘The world is not eternal; only this is true, anything else is futile’?” “No, Vaccha, I do not hold the view: ‘The world is not eternal; only this is true, anything else is futile’.”

‘‘Kiṃ [Pg.151] nu kho, bho gotama, ‘antavā loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘antavā loko, idameva saccaṃ moghamañña’’’nti.

“Master Gotama, do you hold the view: ‘The world is finite; only this is true, anything else is futile’?” “No, Vaccha, I do not hold the view: ‘The world is finite; only this is true, anything else is futile’.”

‘‘Kiṃ pana, bho gotama, ‘anantavā loko, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘anantavā loko, idameva saccaṃ moghamañña’’’nti.

“Then, Master Gotama, do you hold the view: ‘The world is infinite; only this is true, anything else is futile’?” “No, Vaccha, I do not hold the view: ‘The world is infinite; only this is true, anything else is futile’.”

‘‘Kiṃ nu kho, bho gotama, ‘taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña’’’nti.

“Master Gotama, do you hold the view: ‘The life principle is the same as the body; only this is true, anything else is futile’?” “No, Vaccha, I do not hold the view: ‘The life principle is the same as the body; only this is true, anything else is futile’.”

‘‘Kiṃ pana, bho gotama, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña’’’nti.

“Then, Master Gotama, do you hold the view: ‘The life principle is one thing and the body is another; only this is true, anything else is futile’?” “No, Vaccha, I do not hold the view: ‘The life principle is one thing and the body is another; only this is true, anything else is futile’.”

‘‘Kiṃ nu kho, bho gotama, ‘hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

“Master Gotama, do you hold the view: ‘A being exists after death; only this is true, anything else is futile’?” “No, Vaccha, I do not hold the view: ‘A being exists after death; only this is true, anything else is futile’.”

‘‘Kiṃ pana, bho gotama, ‘na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

“Then, Master Gotama, do you hold the view: ‘A being does not exist after death; only this is true, anything else is futile’?” “No, Vaccha, I do not hold the view: ‘A being does not exist after death; only this is true, anything else is futile’.”

‘‘Kiṃ nu kho, bho gotama, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

“Master Gotama, do you hold the view: ‘A being both exists and does not exist after death; only this is true, anything else is futile’?” “No, Vaccha, I do not hold the view: ‘A being both exists and does not exist after death; only this is true, anything else is futile’.”

‘‘Kiṃ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti – evaṃdiṭṭhi bhavaṃ gotamo’’ti? ‘‘Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’’nti.

“Then, Master Gotama, do you hold the view: ‘A being neither exists nor does not exist after death; only this is true, anything else is futile’?” “No, Vaccha, I do not hold the view: ‘A being neither exists nor does not exist after death; only this is true, anything else is futile’.”

188. ‘‘‘Kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na [Pg.152] kho ahaṃ, vaccha, evaṃdiṭṭhi – sassato loko, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – asassato loko, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ nu kho, bho gotama, antavā loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – antavā loko, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ pana, bho gotama, anantavā loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – anantavā loko, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ nu kho, bho gotama, taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ pana, bho gotama, aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ nu kho, bho gotama, hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi.

188. “When asked, ‘Venerable Gotama, do you hold the view: “The world is eternal; this alone is the truth, and anything else is worthless”?’ you reply, ‘Indeed, Vaccha, I do not hold the view: “The world is eternal; this alone is the truth, and anything else is worthless”.’ When asked, ‘Then, Venerable Gotama, do you hold the view: “The world is not eternal; this alone is the truth, and anything else is worthless”?’ you reply, ‘Indeed, Vaccha, I do not hold the view: “The world is not eternal; this alone is the truth, and anything else is worthless”.’ When asked, ‘Venerable Gotama, do you hold the view: “The world is finite; this alone is the truth, and anything else is worthless”?’ you reply, ‘Indeed, Vaccha, I do not hold the view: “The world is finite; this alone is the truth, and anything else is worthless”.’ When asked, ‘Then, Venerable Gotama, do you hold the view: “The world is infinite; this alone is the truth, and anything else is worthless”?’ you reply, ‘Indeed, Vaccha, I do not hold the view: “The world is infinite; this alone is the truth, and anything else is worthless”.’ When asked, ‘Venerable Gotama, do you hold the view: “The life-principle is the same as the body; this alone is the truth, and anything else is worthless”?’ you reply, ‘Indeed, Vaccha, I do not hold the view: “The life-principle is the same as the body; this alone is the truth, and anything else is worthless”.’ When asked, ‘Then, Venerable Gotama, do you hold the view: “The life-principle is one thing and the body another; this alone is the truth, and anything else is worthless”?’ you reply, ‘Indeed, Vaccha, I do not hold the view: “The life-principle is one thing and the body another; this alone is the truth, and anything else is worthless”.’ When asked, ‘Venerable Gotama, do you hold the view: “The Tathāgata exists after death; this alone is the truth, and anything else is worthless”?’ you reply, ‘Indeed, Vaccha, I do not hold the view: “The Tathāgata exists after death; this alone is the truth, and anything else is worthless”.’

‘‘‘Kiṃ pana, bho gotama, na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ nu kho, bho gotama, hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi. ‘Kiṃ pana, bho gotama, neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho [Pg.153] ahaṃ, vaccha, evaṃdiṭṭhi – neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’nti vadesi.

“When asked, ‘Then, Venerable Gotama, do you hold the view: “The Tathāgata does not exist after death; this alone is the truth, and anything else is worthless”?’ you reply, ‘Indeed, Vaccha, I do not hold the view: “The Tathāgata does not exist after death; this alone is the truth, and anything else is worthless”.’ When asked, ‘Venerable Gotama, do you hold the view: “The Tathāgata both exists and does not exist after death; this alone is the truth, and anything else is worthless”?’ you reply, ‘Indeed, Vaccha, I do not hold the view: “The Tathāgata both exists and does not exist after death; this alone is the truth, and anything else is worthless”.’ When asked, ‘Then, Venerable Gotama, do you hold the view: “The Tathāgata neither exists nor does not exist after death; this alone is the truth, and anything else is worthless”?’ you reply, ‘Indeed, Vaccha, I do not hold the view: “The Tathāgata neither exists nor does not exist after death; this alone is the truth, and anything else is worthless”.’

‘‘Kiṃ pana bho gotamo ādīnavaṃ sampassamāno evaṃ imāni sabbaso diṭṭhigatāni anupagato’’ti?

“Venerable Gotama, seeing what drawback do you thus not resort to any of these speculative views at all?”

189. ‘‘‘Sassato loko’ti kho, vaccha, diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. ‘Asassato loko’ti kho, vaccha…pe… ‘antavā loko’ti kho, vaccha…pe… ‘anantavā loko’ti kho, vaccha…pe… ‘taṃ jīvaṃ taṃ sarīra’nti kho, vaccha…pe… ‘aññaṃ jīvaṃ aññaṃ sarīra’nti kho, vaccha…pe… ‘hoti tathāgato paraṃ maraṇā’ti kho, vaccha …pe… ‘na hoti tathāgato paraṃ maraṇā’ti kho, vaccha…pe… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, vaccha…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, vaccha, diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Imaṃ kho ahaṃ, vaccha, ādīnavaṃ sampassamāno evaṃ imāni sabbaso diṭṭhigatāni anupagato’’ti.

189. “Vaccha, the speculative view, ‘The world is eternal,’ is a thicket of views, a wilderness of views, a contortion of views, a vacillation of views, a fetter of views. It is accompanied by suffering, vexation, despair, and fever. It does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. The speculative view, ‘The world is not eternal,’ Vaccha… The speculative view, ‘The world is finite,’ Vaccha… The speculative view, ‘The world is infinite,’ Vaccha… The speculative view, ‘The life-principle is the same as the body,’ Vaccha… The speculative view, ‘The life-principle is one thing and the body another,’ Vaccha… The speculative view, ‘The Tathāgata exists after death,’ Vaccha… The speculative view, ‘The Tathāgata does not exist after death,’ Vaccha… The speculative view, ‘The Tathāgata both exists and does not exist after death,’ Vaccha… The speculative view, ‘The Tathāgata neither exists nor does not exist after death,’ Vaccha, is a thicket of views, a wilderness of views, a contortion of views, a vacillation of views, a fetter of views. It is accompanied by suffering, vexation, despair, and fever. It does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Seeing this drawback, Vaccha, I thus do not resort to any of these speculative views at all.”

‘‘Atthi pana bhoto gotamassa kiñci diṭṭhigata’’nti? ‘‘Diṭṭhigatanti kho, vaccha, apanītametaṃ tathāgatassa. Diṭṭhañhetaṃ, vaccha, tathāgatena – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tasmā tathāgato sabbamaññitānaṃ sabbamathitānaṃ sabbaahaṃkāramamaṃkāramānānusayānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anupādā vimuttoti vadāmī’’ti.

“Does the Venerable Gotama have any speculative view?” “Vaccha, as for ‘a speculative view,’ that is something the Tathāgata has put away. This, Vaccha, has been seen by the Tathāgata: ‘Such is form, such is the arising of form, such is the cessation of form; such is feeling, such is the arising of feeling, such is the cessation of feeling; such is perception, such is the arising of perception, such is the cessation of perception; such are formations, such is the arising of formations, such is the cessation of formations; such is consciousness, such is the arising of consciousness, such is the cessation of consciousness.’ Therefore, I say that through the destruction, fading away, cessation, giving up, and relinquishment of all conceivings, all agitations, and all I-making, mine-making, and underlying tendencies to conceit, the Tathāgata is liberated without clinging.”

190. ‘‘Evaṃ [Pg.154] vimuttacitto pana, bho gotama, bhikkhu kuhiṃ upapajjatī’’ti? ‘‘Upapajjatīti kho, vaccha, na upeti’’. ‘‘Tena hi, bho gotama, na upapajjatī’’ti? ‘‘Na upapajjatīti kho, vaccha, na upeti’’. ‘‘Tena hi, bho gotama, upapajjati ca na ca upapajjatī’’ti? ‘‘Upapajjati ca na ca upapajjatīti kho, vaccha, na upeti’’. ‘‘Tena hi, bho gotama, neva upapajjati na na upapajjatī’’ti? ‘‘Neva upapajjati na na upapajjatīti kho, vaccha, na upeti’’.

190. “Master Gotama, where is a bhikkhu whose mind is thus liberated reborn?” “‘Is reborn,’ Vaccha, does not apply.” “Then, Master Gotama, is he not reborn?” “‘Is not reborn,’ Vaccha, does not apply.” “Then, Master Gotama, is he both reborn and not reborn?” “‘Is both reborn and not reborn,’ Vaccha, does not apply.” “Then, Master Gotama, is he neither reborn nor not reborn?” “‘Is neither reborn nor not reborn,’ Vaccha, does not apply.”

‘‘‘Evaṃ vimuttacitto pana, bho gotama, bhikkhu kuhiṃ upapajjatī’ti iti puṭṭho samāno ‘upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, na upapajjatī’ti iti puṭṭho samāno ‘na upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, upapajjati ca na ca upapajjatī’ti iti puṭṭho samāno ‘upapajjati ca na ca upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho gotama, neva upapajjati na na upapajjatī’ti iti puṭṭho samāno ‘neva upapajjati na na upapajjatīti kho, vaccha, na upetī’ti vadesi. Etthāhaṃ, bho gotama, aññāṇamāpādiṃ, ettha sammohamāpādiṃ. Yāpi me esā bhoto gotamassa purimena kathāsallāpena ahu pasādamattā sāpi me etarahi antarahitā’’ti. ‘‘Alañhi te, vaccha, aññāṇāya, alaṃ sammohāya. Gambhīro hāyaṃ, vaccha, dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. So tayā dujjāno aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena’’.

“‘Master Gotama, when a bhikkhu’s mind is thus liberated, where is he reborn?’ When asked this, you say, ‘Vaccha, “is reborn” does not apply.’ Asked, ‘Then, Master Gotama, is he not reborn?’ you say, ‘Vaccha, “is not reborn” does not apply.’ Asked, ‘Then, Master Gotama, is he both reborn and not reborn?’ you say, ‘Vaccha, “is both reborn and not reborn” does not apply.’ Asked, ‘Then, Master Gotama, is he neither reborn nor not reborn?’ you say, ‘Vaccha, “is neither reborn nor not reborn” does not apply.’ At this, Master Gotama, I have fallen into ignorance; at this, I have fallen into confusion. And the measure of confidence I had from the venerable Gotama's previous conversation has now vanished.” “It is fitting, Vaccha, that you are ignorant; it is fitting that you are confused. For this Dhamma, Vaccha, is profound, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, to be experienced by the wise. It is hard for you to understand, as you have a different view, a different inclination, a different preference, a different practice, and a different teacher.”

191. ‘‘Tena hi, vaccha, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, vaccha, sace te purato aggi jaleyya, jāneyyāsi tvaṃ – ‘ayaṃ me purato aggi jalatī’’’ti? ‘‘Sace me, bho gotama, purato aggi jaleyya, jāneyyāhaṃ – ‘ayaṃ me purato aggi jalatī’’’ti.

191. “In that case, Vaccha, I will question you in return on this very point. Answer as seems fitting to you. What do you think, Vaccha? If a fire were burning in front of you, would you know, ‘This fire is burning in front of me’?” “If a fire were burning in front of me, Master Gotama, I would know, ‘This fire is burning in front of me.’”

‘‘Sace pana taṃ, vaccha, evaṃ puccheyya – ‘yo te ayaṃ purato aggi jalati ayaṃ aggi kiṃ paṭicca jalatī’ti, evaṃ puṭṭho tvaṃ, vaccha, kinti byākareyyāsī’’ti? ‘‘Sace maṃ, bho gotama, evaṃ puccheyya – ‘yo te ayaṃ purato aggi jalati ayaṃ aggi kiṃ paṭicca jalatī’ti, evaṃ puṭṭho ahaṃ, bho gotama, evaṃ byākareyyaṃ [Pg.155] – ‘yo me ayaṃ purato aggi jalati ayaṃ aggi tiṇakaṭṭhupādānaṃ paṭicca jalatī’’’ti.

“But if, Vaccha, one were to ask you, ‘This fire burning in front of you—dependent on what does it burn?’—being asked thus, Vaccha, how would you answer?” “If, Master Gotama, I were asked, ‘This fire burning in front of you—dependent on what does it burn?’—being asked thus, I would answer, ‘This fire burning in front of me burns in dependence on fuel of grass and wood.’”

‘‘Sace te, vaccha, purato so aggi nibbāyeyya, jāneyyāsi tvaṃ – ‘ayaṃ me purato aggi nibbuto’’’ti? ‘‘Sace me, bho gotama, purato so aggi nibbāyeyya, jāneyyāhaṃ – ‘ayaṃ me purato aggi nibbuto’’’ti.

“If, Vaccha, that fire in front of you were to be extinguished, would you know, ‘This fire in front of me is extinguished’?” “If, Master Gotama, that fire in front of me were to be extinguished, I would know, ‘This fire in front of me is extinguished.’”

‘‘Sace pana taṃ, vaccha, evaṃ puccheyya – ‘yo te ayaṃ purato aggi nibbuto so aggi ito katamaṃ disaṃ gato – puratthimaṃ vā dakkhiṇaṃ vā pacchimaṃ vā uttaraṃ vā’ti, evaṃ puṭṭho tvaṃ, vaccha, kinti byākareyyāsī’’ti? ‘‘Na upeti, bho gotama, yañhi so, bho gotama, aggi tiṇakaṭṭhupādānaṃ paṭicca ajali tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbuto tveva saṅkhyaṃ gacchatī’’ti.

“But if, Vaccha, one were to ask you, ‘This fire in front of you that has been extinguished—to which direction has it gone from here: east, south, west, or north?’—being asked thus, Vaccha, how would you answer?” “That does not apply, Master Gotama. For that fire, Master Gotama, burned in dependence on the fuel of grass and wood. With the exhaustion of that fuel and the non-provision of other fuel, being without sustenance, it is reckoned as ‘extinguished.’”

192. ‘‘Evameva kho, vaccha, yena rūpena tathāgataṃ paññāpayamāno paññāpeyya taṃ rūpaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Rūpasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

192. “In just the same way, Vaccha, the form by which one designating the Tathāgata might designate him, that form has been abandoned by the Tathāgata, cut off at the root, made like a palm-tree stump, brought to non-existence, and is subject to non-arising in the future. The Tathāgata, Vaccha, is liberated from the reckoning of form; he is profound, immeasurable, unfathomable, like the great ocean. ‘Is reborn’ does not apply; ‘is not reborn’ does not apply; ‘is both reborn and not reborn’ does not apply; ‘is neither reborn nor not reborn’ does not apply.

‘‘Yāya vedanāya tathāgataṃ paññāpayamāno paññāpeyya sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Vedanāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

“The feeling by which one designating the Tathāgata might designate him, that feeling has been abandoned by the Tathāgata, cut off at the root, made like a palm-tree stump, brought to non-existence, and is subject to non-arising in the future. The Tathāgata, Vaccha, is liberated from the reckoning of feeling; he is profound, immeasurable, unfathomable, like the great ocean. ‘Is reborn’ does not apply; ‘is not reborn’ does not apply; ‘is both reborn and not reborn’ does not apply; ‘is neither reborn nor not reborn’ does not apply.

‘‘Yāya saññāya tathāgataṃ paññāpayamāno paññāpeyya sā saññā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Saññāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti [Pg.156] na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

“The perception by which one designating the Tathāgata might designate him, that perception has been abandoned by the Tathāgata, cut off at the root, made like a palm-tree stump, brought to non-existence, and is subject to non-arising in the future. The Tathāgata, Vaccha, is liberated from the reckoning of perception; he is profound, immeasurable, unfathomable, like the great ocean. ‘Is reborn’ does not apply; ‘is not reborn’ does not apply; ‘is both reborn and not reborn’ does not apply; ‘is neither reborn nor not reborn’ does not apply.

‘‘Yehi saṅkhārehi tathāgataṃ paññāpayamāno paññāpeyya te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Saṅkhārasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

Vaccha, those formations by which one designating the Tathāgata might designate him, those formations have been abandoned by the Tathāgata, their roots cut off, made like a palm-tree stump, brought to non-existence, and are of a nature not to arise again in the future. Vaccha, the Tathāgata, liberated through the exhaustion of formations, is deep, immeasurable, difficult to fathom, like the great ocean. 'He is reborn' does not apply; 'he is not reborn' does not apply; 'he is both reborn and not reborn' does not apply; 'he is neither reborn nor not reborn' does not apply.

‘‘Yena viññāṇena tathāgataṃ paññāpayamāno paññāpeyya taṃ viññāṇaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Viññāṇasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti’’.

Vaccha, that consciousness by which one designating the Tathāgata might designate him, that consciousness has been abandoned by the Tathāgata, its root cut off, made like a palm-tree stump, brought to non-existence, and is of a nature not to arise again in the future. Vaccha, the Tathāgata, liberated through the exhaustion of consciousness, is deep, immeasurable, difficult to fathom, like the great ocean. 'He is reborn' does not apply; 'he is not reborn' does not apply; 'he is both reborn and not reborn' does not apply; 'he is neither reborn nor not reborn' does not apply.

Evaṃ vutte, vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre mahāsālarukkho. Tassa aniccatā sākhāpalāsā palujjeyyuṃ, tacapapaṭikā palujjeyyuṃ, pheggū palujjeyyuṃ ; so aparena samayena apagatasākhāpalāso apagatatacapapaṭiko apagataphegguko suddho assa, sāre patiṭṭhito; evameva bhoto gotamassa pāvacanaṃ apagatasākhāpalāsaṃ apagatatacapapaṭikaṃ apagatapheggukaṃ suddhaṃ, sāre patiṭṭhitaṃ. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

When this was said, the wanderer Vacchagotta said to the Blessed One: 'Venerable Gotama, it is as if, not far from a village or a town, there were a great sāl tree. Due to its impermanence, its branches and leaves would fall away, its bark and outer bark would fall away, and its sapwood would fall away. In time, devoid of branches and leaves, devoid of bark and outer bark, devoid of sapwood, it would be established in the pure heartwood. In the very same way, the teaching of the Venerable Gotama is devoid of branches and leaves, devoid of bark and outer bark, devoid of sapwood, and is established in the pure heartwood. It is excellent, Venerable Gotama… May the Venerable Gotama remember me as a lay disciple who has gone for refuge for life, from this day forward.'

Aggivacchasuttaṃ niṭṭhitaṃ dutiyaṃ.

The Aggivaccha Sutta, the second, is concluded.

3. Mahāvacchasuttaṃ

3. The Mahāvaccha Sutta

193. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho vacchagotto paribbājako yena bhagavā [Pg.157] tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – ‘‘dīgharattāhaṃ bhotā gotamena sahakathī. Sādhu me bhavaṃ gotamo saṃkhittena kusalākusalaṃ desetū’’ti. ‘‘Saṃkhittenapi kho te ahaṃ, vaccha, kusalākusalaṃ deseyyaṃ, vitthārenapi kho te ahaṃ, vaccha, kusalākusalaṃ deseyyaṃ; api ca te ahaṃ, vaccha, saṃkhittena kusalākusalaṃ desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho vacchagotto paribbājako bhagavato paccassosi. Bhagavā etadavoca –

193. Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Place. Then the wanderer Vacchagotta approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side. Sitting to one side, the wanderer Vacchagotta said to the Blessed One: 'Venerable Gotama, for a long time I have been one who converses with you. It would be good if the Venerable Gotama would teach me briefly about the wholesome and the unwholesome.' 'Vaccha, I could teach you about the wholesome and the unwholesome briefly, and I could also teach you about the wholesome and the unwholesome in detail. However, Vaccha, I will teach you about the wholesome and the unwholesome briefly. Listen to that and apply your mind well; I will speak.' 'Yes, Venerable Sir,' the wanderer Vacchagotta replied to the Blessed One. The Blessed One said this:

194. ‘‘Lobho kho, vaccha, akusalaṃ, alobho kusalaṃ; doso kho, vaccha, akusalaṃ, adoso kusalaṃ; moho kho, vaccha, akusalaṃ, amoho kusalaṃ. Iti kho, vaccha, ime tayo dhammā akusalā, tayo dhammā kusalā.

194. Greed, Vaccha, is unwholesome; non-greed is wholesome. Aversion, Vaccha, is unwholesome; non-aversion is wholesome. Delusion, Vaccha, is unwholesome; non-delusion is wholesome. Thus, Vaccha, these three things are unwholesome, and these three things are wholesome.

‘‘Pāṇātipāto kho, vaccha, akusalaṃ, pāṇātipātā veramaṇī kusalaṃ; adinnādānaṃ kho, vaccha, akusalaṃ, adinnādānā veramaṇī kusalaṃ; kāmesumicchācāro kho, vaccha, akusalaṃ, kāmesumicchācārā veramaṇī kusalaṃ; musāvādo kho, vaccha, akusalaṃ, musāvādā veramaṇī kusalaṃ; pisuṇā vācā kho, vaccha, akusalaṃ, pisuṇāya vācāya veramaṇī kusalaṃ; pharusā vācā kho, vaccha, akusalaṃ, pharusāya vācāya veramaṇī kusalaṃ; samphappalāpo kho, vaccha, akusalaṃ, samphappalāpā veramaṇī kusalaṃ; abhijjhā kho, vaccha, akusalaṃ, anabhijjhā kusalaṃ; byāpādo kho, vaccha, akusalaṃ, abyāpādo kusalaṃ; micchādiṭṭhi kho, vaccha, akusalaṃ sammādiṭṭhi kusalaṃ. Iti kho, vaccha, ime dasa dhammā akusalā, dasa dhammā kusalā.

The taking of life, Vaccha, is unwholesome; abstinence from taking life is wholesome. Taking what is not given, Vaccha, is unwholesome; abstinence from taking what is not given is wholesome. Misconduct in sensual pleasures, Vaccha, is unwholesome; abstinence from misconduct in sensual pleasures is wholesome. False speech, Vaccha, is unwholesome; abstinence from false speech is wholesome. Divisive speech, Vaccha, is unwholesome; abstinence from divisive speech is wholesome. Harsh speech, Vaccha, is unwholesome; abstinence from harsh speech is wholesome. Frivolous speech, Vaccha, is unwholesome; abstinence from frivolous speech is wholesome. Covetousness, Vaccha, is unwholesome; non-covetousness is wholesome. Ill will, Vaccha, is unwholesome; non-ill will is wholesome. Wrong view, Vaccha, is unwholesome; right view is wholesome. Thus, Vaccha, these ten things are unwholesome, and these ten things are wholesome.

‘‘Yato kho, vaccha, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, so hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto’’ti.

Vaccha, when a bhikkhu's craving has been abandoned, its root cut off, made like a palm-tree stump, brought to non-existence, and is of a nature not to arise again in the future, that bhikkhu is an Arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, attained his own goal, for whom the fetter of existence is destroyed, and who is liberated through right understanding.

195. ‘‘Tiṭṭhatu bhavaṃ gotamo. Atthi pana te bhoto gotamassa ekabhikkhupi sāvako yo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ [Pg.158] diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye bhikkhū mama sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti.

195. 'Let that be, Venerable Gotama. But is there even one bhikkhu disciple of the Venerable Gotama who, through the destruction of the taints, dwells having realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom?' 'It is not just one hundred, Vaccha, not two hundred, not three hundred, not four hundred, not five hundred, but indeed many more are the bhikkhus, my disciples, who, through the destruction of the taints, dwell having realized for themselves with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom.'

‘‘Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū. Atthi pana bhoto gotamassa ekā bhikkhunīpi sāvikā yā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā bhikkhuniyo mama sāvikā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti.

“Let the Venerable Gotama be, let the monks be. But is there even one nun, a disciple of the Venerable Gotama, who, through the destruction of the taints, dwells having realized for herself with direct knowledge in this very life the taintless liberation of mind, liberation by wisdom?” “Vaccha, it is not just one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more numerous are the nuns who are my disciples and who, through the destruction of the taints, dwell having realized for themselves with direct knowledge in this very life the taintless liberation of mind, liberation by wisdom.”

‘‘Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo. Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano brahmacārī yo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā brahmacārino pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā’’ti.

“Let the Venerable Gotama be, let the monks be, let the nuns be. But is there even one male lay follower, a disciple of the Venerable Gotama—a householder clad in white who lives the holy life—who, with the complete destruction of the five lower fetters, is of spontaneous birth, will attain final Nibbāna there, and is of the nature of not returning from that world?” “Vaccha, it is not just one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more numerous are the male lay followers who are my disciples—householders clad in white who live the holy life—who, with the complete destruction of the five lower fetters, are of spontaneous birth, will attain final Nibbāna there, and are of the nature of not returning from that world.”

‘‘Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino. Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano kāmabhogī sāsanakaro ovādappaṭikaro yo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane viharatī’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā kāmabhogino sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharantī’’ti.

“Let the Venerable Gotama be, let the monks be, let the nuns be, let the male lay followers who are householders clad in white and live the holy life be. But is there even one male lay follower, a disciple of the Venerable Gotama—a householder clad in white who enjoys sensual pleasures, who follows the instruction, acts according to the admonition, has overcome doubt, is free from questioning, has attained intrepidity, and dwells not dependent on another in the Teacher's dispensation?” “Vaccha, it is not just one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more numerous are the male lay followers who are my disciples—householders clad in white who enjoy sensual pleasures, who follow the instruction, act according to the admonition, have overcome doubt, are free from questioning, have attained intrepidity, and dwell not dependent on another in the Teacher's dispensation.”

‘‘Tiṭṭhatu [Pg.159] bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino. Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā brahmacārinī yā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā brahmacāriniyo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyiniyo anāvattidhammā tasmā lokā’’ti.

“Let the Venerable Gotama be, let the monks be, let the nuns be, let the male lay followers who are householders clad in white and live the holy life be, let the male lay followers who are householders clad in white and enjoy sensual pleasures be. But is there even one female lay disciple, a disciple of the Venerable Gotama—a householder clad in white who lives the holy life—who, with the complete destruction of the five lower fetters, is of spontaneous birth, will attain final Nibbāna there, and is of the nature of not returning from that world?” “Vaccha, it is not just one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more numerous are the female lay disciples who are my disciples—householders clad in white who live the holy life—who, with the complete destruction of the five lower fetters, are of spontaneous birth, will attain final Nibbāna there, and are of the nature of not returning from that world.”

‘‘Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino, tiṭṭhantu upāsikā gihiniyo odātavasanā brahmacāriniyo. Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā kāmabhoginī sāsanakarā ovādappaṭikarā yā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharatī’’ti? ‘‘Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā kāmabhoginiyo sāsanakarā ovādappaṭikarā tiṇṇavicchikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharantī’’ti.

“Let the Venerable Gotama be, let the monks be, let the nuns be, let the male lay followers who are householders clad in white and live the holy life be, let the male lay followers who are householders clad in white and enjoy sensual pleasures be, let the female lay followers who are householders clad in white and live the holy life be. But is there even one female lay disciple, a disciple of the Venerable Gotama—a householder clad in white who enjoys sensual pleasures, who follows the instruction, acts according to the admonition, has overcome doubt, is free from questioning, has attained intrepidity, and dwells not dependent on another in the Teacher's dispensation?” “Vaccha, it is not just one hundred, not two hundred, not three hundred, not four hundred, not five hundred, but far more numerous are the female lay disciples who are my disciples—householders clad in white who enjoy sensual pleasures, who follow the instruction, act according to the admonition, have overcome doubt, are free from questioning, have attained intrepidity, and dwell not dependent on another in the Teacher's dispensation.”

196. ‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavaṃyeva gotamo ārādhako abhavissa, no ca kho bhikkhū ārādhakā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako bhikkhū ca ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

196. “For if, Venerable Gotama, only the Venerable Gotama were the accomplisher of this Dhamma, and the monks were not the accomplishers, then in that aspect this holy life would be incomplete. And because, Venerable Gotama, both the Venerable Gotama is the accomplisher of this Dhamma and the monks are the accomplishers, in that aspect this holy life is complete.”

‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, no ca kho bhikkhuniyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū [Pg.160] ca ārādhakā, bhikkhuniyo ca ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

“For if, Venerable Gotama, the Venerable Gotama were the accomplisher of this Dhamma, and the monks were the accomplishers, but the nuns were not the accomplishers, then in that aspect this holy life would be incomplete. And because, Venerable Gotama, the Venerable Gotama is the accomplisher of this Dhamma, and the monks are the accomplishers, and the nuns are the accomplishers, in that aspect this holy life is complete.”

‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, no ca kho upāsakā gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

“If, Master Gotama, you had accomplished this Dhamma, and the monks had accomplished it, and the nuns had accomplished it, but the male lay disciples—householders clad in white who lead the holy life—had not accomplished it, then this holy life would have been incomplete in that respect. But since, Master Gotama, you have accomplished this Dhamma, and the monks have accomplished it, and the nuns have accomplished it, and the male lay disciples—householders clad in white who lead the holy life—have also accomplished it, this holy life is complete in that respect.”

‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, no ca kho upāsakā gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

“If, Master Gotama, you had accomplished this Dhamma, and the monks had accomplished it, and the nuns had accomplished it, and the male lay disciples—householders clad in white who lead the holy life—had accomplished it, but the male lay disciples—householders clad in white who enjoy sensual pleasures—had not accomplished it, then this holy life would have been incomplete in that respect. But since, Master Gotama, you have accomplished this Dhamma, and the monks have accomplished it, and the nuns have accomplished it, and the male lay disciples—householders clad in white who lead the holy life—have accomplished it, and the male lay disciples—householders clad in white who enjoy sensual pleasures—have also accomplished it, this holy life is complete in that respect.”

‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu, no ca kho upāsikā gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā, upāsikā ca gihiniyo odātavasanā [Pg.161] brahmacāriniyo ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

“If, Master Gotama, you had accomplished this Dhamma, and the monks had accomplished it, and the nuns had accomplished it, and the male lay disciples—householders clad in white who lead the holy life—had accomplished it, and the male lay disciples—householders clad in white who enjoy sensual pleasures—had accomplished it, but the female lay disciples—householders clad in white who lead the holy life—had not accomplished it, then this holy life would have been incomplete in that respect. But since, Master Gotama, you have accomplished this Dhamma, and the monks have accomplished it, and the nuns have accomplished it, and the male lay disciples—householders clad in white who lead the holy life—have accomplished it, and the male lay disciples—householders clad in white who enjoy sensual pleasures—have accomplished it, and the female lay disciples—householders clad in white who lead the holy life—have also accomplished it, this holy life is complete in that respect.”

‘‘Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṃsu, no ca kho upāsikā gihiniyo odātavasanā kāmabhoginiyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā, upāsikā ca gihiniyo odātavasanā kāmabhoginiyo ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

“If, Master Gotama, you had accomplished this Dhamma, and the monks had accomplished it, and the nuns had accomplished it, and the male lay disciples—householders clad in white who lead the holy life—had accomplished it, and the male lay disciples—householders clad in white who enjoy sensual pleasures—had accomplished it, and the female lay disciples—householders clad in white who lead the holy life—had accomplished it, but the female lay disciples—householders clad in white who enjoy sensual pleasures—had not accomplished it, then this holy life would have been incomplete in that respect. But since, Master Gotama, you have accomplished this Dhamma, and the monks have accomplished it, and the nuns have accomplished it, and the male lay disciples—householders clad in white who lead the holy life—have accomplished it, and the male lay disciples—householders clad in white who enjoy sensual pleasures—have accomplished it, and the female lay disciples—householders clad in white who lead the holy life—have accomplished it, and the female lay disciples—householders clad in white who enjoy sensual pleasures—have also accomplished it, this holy life is complete in that respect.”

197. ‘‘Seyyathāpi, bho gotama, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā samuddaṃ āhacca tiṭṭhati, evamevāyaṃ bhoto gotamassa parisā sagahaṭṭhapabbajitā nibbānaninnā nibbānapoṇā nibbānapabbhārā nibbānaṃ āhacca tiṭṭhati. Abhikkantaṃ, bho gotama…pe… esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampada’’nti. ‘‘Yo kho, vaccha, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; api ca mettha puggalavemattatā viditā’’ti. ‘‘Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṃ cattāri vassāni parivasissāmi. Catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā’’ti. Alattha kho vacchagotto paribbājako bhagavato santike pabbajjaṃ alattha upasampadaṃ.

197. “Just as, Master Gotama, the river Ganges slopes, inclines, and tends towards the ocean, and comes to rest in the ocean; even so, this assembly of yours—both householders and renunciants—slopes, inclines, and tends towards Nibbāna, and comes to rest in Nibbāna. Excellent, Master Gotama! … I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. May I receive the going forth in the presence of Master Gotama, may I receive the higher ordination.” “Vaccha, whoever was formerly of another sect and wishes for the going forth and the higher ordination in this Dhamma and Discipline undergoes probation for four months. After the passing of four months, the bhikkhus, being satisfied, give the going forth and the higher ordination for the state of a bhikkhu. However, I recognize individual differences in this matter.” “If, venerable sir, those who were formerly of other sects and wish for the going forth and the higher ordination in this Dhamma and Discipline undergo probation for four months, and after the passing of four months, the bhikkhus, being satisfied, give them the going forth and the higher ordination for the state of a bhikkhu, then I will undergo probation for four years. After the passing of four years, may the bhikkhus, being satisfied, give me the going forth and the higher ordination for the state of a bhikkhu.” Then the wanderer Vacchagotta received the going forth and the higher ordination in the presence of the Blessed One.

Acirūpasampanno [Pg.162] kho panāyasmā vacchagotto addhamāsūpasampanno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā vacchagotto bhagavantaṃ etadavoca – ‘‘yāvatakaṃ, bhante, sekhena ñāṇena sekhāya vijjāya pattabbaṃ, anuppattaṃ taṃ mayā; uttari ca me bhagavā dhammaṃ desetū’’ti. ‘‘Tena hi tvaṃ, vaccha, dve dhamme uttari bhāvehi – samathañca vipassanañca. Ime kho te, vaccha, dve dhammā uttari bhāvitā – samatho ca vipassanā ca – anekadhātupaṭivedhāya saṃvattissanti.

Then the Venerable Vacchagotta, who had been fully ordained not long ago, for half a month, approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Vacchagotta said this to the Blessed One: “Venerable sir, whatever is to be attained by the knowledge and wisdom of a trainee, all that has been attained by me. May the Blessed One teach me the Dhamma further.” “In that case, Vaccha, you should further develop two things: tranquility and insight. These two things, Vaccha, when further developed—tranquility and insight—will lead to the penetration of the manifold elements.”

198. ‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ, parimajjeyyaṃ; yāvabrahmalokāpi kāyena vasaṃ vatteyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

198. “Then you, Vaccha, should you wish: ‘May I experience the various kinds of psychic power: being one, may I become many; being many, may I become one; may I appear and disappear; may I go unhindered through a wall, a rampart, and a mountain as if through space; may I dive into and emerge from the earth as if it were water; may I walk on water without it breaking as if on earth; may I travel cross-legged through the sky like a winged bird; with my hand, may I touch and stroke these sun and moon, so mighty and powerful; may I exercise mastery with the body even as far as the Brahma-world’—in each and every case you will attain the ability to witness it, when the basis for mindfulness is present.

‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ – dibbe ca mānuse ca, ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

“Then you, Vaccha, should you wish: ‘With the divine ear element, purified and surpassing the human, may I hear both kinds of sounds, divine and human, those that are far and near’—in each and every case you will attain the ability to witness it, when the basis for mindfulness is present.

‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ [Pg.163] cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

“Then you, Vaccha, should you wish: ‘Having encompassed them with my own mind, may I know distinctly the minds of other beings, other individuals: a mind with lust as a mind with lust, a mind without lust as a mind without lust; a mind with hate as a mind with hate, a mind without hate as a mind without hate; a mind with delusion as a mind with delusion, a mind without delusion as a mind without delusion; a contracted mind as a contracted mind, a scattered mind as a scattered mind; a sublime mind as a sublime mind, a non-sublime mind as a non-sublime mind; a surpassable mind as a surpassable mind, an unsurpassable mind as an unsurpassable mind; a concentrated mind as a concentrated mind, an unconcentrated mind as an unconcentrated mind; a liberated mind as a liberated mind, an unliberated mind as an unliberated mind’—in each and every case you will attain the ability to witness it, when the basis for mindfulness is present.

‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, 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 idhūpapannoti; iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

“Then you, Vaccha, should you wish: ‘May I recollect my manifold former existences, that is to say: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many aeons of contraction, many aeons of expansion, many aeons of contraction and expansion: “In that existence I had such a name, belonged to such a clan, had such an appearance, was nourished by such food, experienced such pleasure and pain, and had such a life-span. Passing away from there, I reappeared elsewhere. There, too, I had such a name, belonged to such a clan, had such an appearance, was nourished by such food, experienced such pleasure and pain, and had such a life-span. Passing away from there, I have been reborn here.” Thus may I recollect my manifold former existences with their aspects and details’—in each and every case you will attain the ability to witness it, when the basis for mindfulness is present.

‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṃ – 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 upapannāti; iti dibbena cakkhunā visuddhena atikkantamānusakena satte [Pg.164] passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

“Then you, Vaccha, should you wish: ‘With the divine eye, purified and surpassing the human, may I see beings passing away and being reborn—inferior and superior, of good appearance and bad appearance, in good destinations and in bad destinations; may I know distinctly how beings fare according to their kamma: “Indeed, these good beings, endowed with misconduct of body, speech, and mind, who were revilers of the noble ones, held wrong view, and were undertakers of actions based on wrong view—they, with the breakup of the body, after death, have been reborn in the plane of deprivation, a bad destination, a state of ruin, in hell. Or indeed, these good beings, endowed with good conduct of body, speech, and mind, who were not revilers of the noble ones, held right view, and were undertakers of actions based on right view—they, with the breakup of the body, after death, have been reborn in a good destination, a heavenly world.” Thus, with the divine eye, purified and surpassing the human, may I see beings passing away and being reborn—inferior and superior, of good appearance and bad appearance, in good destinations and in bad destinations; may I know distinctly how beings fare according to their kamma’—in each and every case you will attain the ability to witness it, when the basis for mindfulness is present.

‘‘So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya’nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane’’ti.

So, Vaccha, inasmuch as you shall wish: ‘Through the destruction of the taints, may I, in this very life, realize for myself with direct knowledge the taintless liberation of mind, the liberation by wisdom, and having attained it, may I dwell therein’—in that very matter you will attain the capability of realization, when there is a basis for mindfulness.”

199. Atha kho āyasmā vacchagotto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā vacchagotto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā vacchagotto arahataṃ ahosi.

199. Then the Venerable Vacchagotta, having delighted in and rejoiced at the Blessed One’s words, rose from his seat, paid homage to the Blessed One, circumambulated him respectfully, and departed. Then, dwelling alone, secluded, diligent, ardent, and resolute, the Venerable Vacchagotta, before long, realized for himself with direct knowledge, in this very life, that unsurpassed culmination of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness, and having attained it, he dwelled therein. He knew directly: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further for this state of being.’ And the Venerable Vacchagotta became one of the Arahants.

200. Tena kho pana samayena sambahulā bhikkhū bhagavantaṃ dassanāya gacchanti. Addasā kho āyasmā vacchagotto te bhikkhū dūratova āgacchante. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘handa! Kahaṃ pana tumhe āyasmanto gacchathā’’ti? ‘‘Bhagavantaṃ kho mayaṃ, āvuso, dassanāya gacchāmā’’ti. ‘‘Tenahāyasmanto mama vacanena bhagavato pāde sirasā vandatha, evañca vadetha – ‘vacchagotto, bhante, bhikkhu bhagavato pāde sirasā vandati, evañca vadeti – pariciṇṇo me bhagavā, pariciṇṇo me sugato’’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato vacchagottassa paccassosuṃ. Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘āyasmā, bhante, vacchagotto bhagavato pāde sirasā vandati, evañca vadeti – ‘pariciṇṇo me bhagavā, pariciṇṇo me sugato’’’ti. ‘‘Pubbeva me, bhikkhave, vacchagotto bhikkhu cetasā ceto paricca vidito – ‘tevijjo vacchagotto [Pg.165] bhikkhu mahiddhiko mahānubhāvo’ti. Devatāpi me etamatthaṃ ārocesuṃ – ‘tevijjo, bhante, vacchagotto bhikkhu mahiddhiko mahānubhāvo’’’ti.

200. Now at that time, many bhikkhus were going to see the Blessed One. The Venerable Vacchagotta saw those bhikkhus coming from afar. Having seen them, he went to where those bhikkhus were, and having approached them, he said this: “Come now, venerable sirs, where are you going?” “Friend, we are going to see the Blessed One.” “In that case, venerable sirs, in my name, bow with your heads at the feet of the Blessed One and say this: ‘Venerable sir, the bhikkhu Vacchagotta bows with his head at the feet of the Blessed One and says this: “The Blessed One has been fully served by me; the Well-Farer has been fully served by me.”’” “Yes, friend,” those bhikkhus replied to the Venerable Vacchagotta. Then those bhikkhus went to where the Blessed One was. Having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said this to the Blessed One: “Venerable sir, the Venerable Vacchagotta bows with his head at the feet of the Blessed One and says this: ‘The Blessed One has been fully served by me; the Well-Farer has been fully served by me.’” “Bhikkhus, I had already known the mind of the bhikkhu Vacchagotta, having encompassed it with my own mind: ‘The bhikkhu Vacchagotta possesses the three knowledges, is of great psychic power, and of great might.’ Deities also informed me of this matter, saying: ‘Venerable sir, the bhikkhu Vacchagotta possesses the three knowledges, is of great psychic power, and of great might.’”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

The Blessed One said this. Pleased, those bhikkhus delighted in the Blessed One’s words.

Mahāvacchasuttaṃ niṭṭhitaṃ tatiyaṃ.

The third, the Great Vacchagotta Sutta, is concluded.

4. Dīghanakhasuttaṃ

4. The Dīghanakha Sutta

201. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṃ. Atha kho dīghanakho paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho dīghanakho paribbājako bhagavantaṃ etadavoca – ‘‘ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi – ‘sabbaṃ me nakkhamatī’’’ti. ‘‘Yāpi kho te esā, aggivessana, diṭṭhi – ‘sabbaṃ me nakkhamatī’ti, esāpi te diṭṭhi nakkhamatī’’ti? ‘‘Esā ce me, bho gotama, diṭṭhi khameyya, taṃpassa tādisameva, taṃpassa tādisamevā’’ti. ‘‘Ato kho te, aggivessana, bahū hi bahutarā lokasmiṃ ye evamāhaṃsu – ‘taṃpassa tādisameva, taṃpassa tādisamevā’ti. Te tañceva diṭṭhiṃ nappajahanti aññañca diṭṭhiṃ upādiyanti. Ato kho te, aggivessana, tanū hi tanutarā lokasmiṃ ye evamāhaṃsu – ‘taṃpassa tādisameva, taṃpassa tādisamevā’ti. Te tañceva diṭṭhiṃ pajahanti aññañca diṭṭhiṃ na upādiyanti. Santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me khamatī’ti; santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me nakkhamatī’ti; santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti. Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me khamatī’ti tesamayaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike ajjhosānāya santike [Pg.166] upādānāya santike; tatraggivessana ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me nakkhamatī’ti tesamayaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike’’ti.

201. Thus have I heard—at one time the Blessed One was dwelling at Rājagaha, on Vulture Peak, in the Sūkarakhatā cave. Then the wanderer Dīghanakha approached the Blessed One; having approached, he exchanged greetings with the Blessed One. When the courteous and friendly talk was concluded, he stood to one side. Standing to one side, the wanderer Dīghanakha said this to the Blessed One: “I, Venerable Gotama, hold such a view and such a doctrine—‘All is not acceptable to me.’” “Aggivessana, even this view of yours—‘All is not acceptable to me’—is that view not acceptable to you?” “If, Venerable Gotama, this view were acceptable to me, that would be just the same, that would be just the same.” “Aggivessana, there are many, indeed, a great many, in the world who say thus—‘That would be just the same, that would be just the same.’ They do not abandon that very view and they take up another view. Aggivessana, there are few, indeed, very few, in the world who say thus—‘That would be just the same, that would be just the same.’ They abandon that very view and do not take up another view. Aggivessana, there are some ascetics and brahmins who hold such a view and such a doctrine—‘All is acceptable to me.’ Aggivessana, there are some ascetics and brahmins who hold such a view and such a doctrine—‘All is not acceptable to me.’ Aggivessana, there are some ascetics and brahmins who hold such a view and such a doctrine—‘Some is acceptable to me, some is not acceptable to me.’ Therein, Aggivessana, among those ascetics and brahmins who hold such a view and such a doctrine—‘All is acceptable to me’—their view is near to passion, near to bondage, near to delight, near to attachment, near to grasping. Therein, Aggivessana, among those ascetics and brahmins who hold such a view and such a doctrine—‘All is not acceptable to me’—their view is near to dispassion, near to non-bondage, near to non-delight, near to non-attachment, near to non-grasping.”

202. Evaṃ vutte, dīghanakho paribbājako bhagavantaṃ etadavoca – ‘‘ukkaṃseti me bhavaṃ gotamo diṭṭhigataṃ, samukkaṃseti me bhavaṃ gotamo diṭṭhigata’’nti. ‘‘Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti. Yā hi tesaṃ khamati sāyaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike; yā hi tesaṃ nakkhamati sāyaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike. Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me khamatī’ti tattha viññū puriso iti paṭisañcikkhati – ‘yā kho me ayaṃ diṭṭhi – sabbaṃ me khamatīti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me nakkhamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.

202. When this was said, the wanderer Dīghanakha said to the Blessed One: 'The venerable Gotama extols my view; the venerable Gotama thoroughly extols my view.' 'Aggivessana, among those ascetics and brahmins who are of such speech and such a view—"Some things are acceptable to me, some things are not acceptable to me"—that view of theirs which is acceptable is close to passion, close to bondage, close to delight, close to attachment, and close to grasping. That view of theirs which is not acceptable is close to dispassion, close to non-bondage, close to non-delight, close to non-attachment, and close to non-grasping. Therein, Aggivessana, among those ascetics and brahmins who are of such speech and such a view—"All things are acceptable to me"—a discerning person reflects thus: "This view of mine, that 'All things are acceptable to me'—if I were to grasp this view tenaciously, adhere to it, and declare, 'This alone is true; all else is false,' I would have a dispute with two persons: with the ascetic or brahmin who is of the speech and view, 'All things are not acceptable to me,' and with the ascetic or brahmin who is of the speech and view, 'Some things are acceptable to me, some things are not acceptable to me.' With these two, there would be a dispute. When there is a dispute, there is contention; when there is contention, there is distress; when there is distress, there is vexation." Thus, seeing within himself dispute, contention, distress, and vexation, he abandons that very view and does not grasp another view. In this way, there is the abandoning of these views; in this way, there is the relinquishment of these views.'

203. ‘‘Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati – ‘yā kho me ayaṃ diṭṭhi – sabbaṃ me nakkhamatī’ti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi [Pg.167] – sabbaṃ me khamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – ekaccaṃ me khamati ekaccaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.

203. 'Therein, Aggivessana, among those ascetics and brahmins who are of such speech and such a view—"All things are not acceptable to me"—a discerning person reflects thus: "This view of mine, that 'All things are not acceptable to me'—if I were to grasp this view tenaciously, adhere to it, and declare, 'This alone is true; all else is false,' I would have a dispute with two persons: with the ascetic or brahmin who is of the speech and view, 'All things are acceptable to me,' and with the ascetic or brahmin who is of the speech and view, 'Some things are acceptable to me, some things are not acceptable to me.' With these two, there would be a dispute. When there is a dispute, there is contention; when there is contention, there is distress; when there is distress, there is vexation." Thus, seeing within himself dispute, contention, distress, and vexation, he abandons that very view and does not grasp another view. In this way, there is the abandoning of these views; in this way, there is the relinquishment of these views.'

204. ‘‘Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati – ‘yā kho me ayaṃ diṭṭhi – ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me khamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.

204. 'Aggivessana, among those ascetics and brahmins who are of such speech and such a view—"Some things are acceptable to me, some things are not acceptable to me"—a discerning person reflects thus: "This view of mine, that 'Some things are acceptable to me, some things are not acceptable to me'—if I were to grasp this view tenaciously, adhere to it, and declare, 'This alone is true; all else is false,' I would have a dispute with two persons: with the ascetic or brahmin who is of the speech and view, 'All things are acceptable to me,' and with the ascetic or brahmin who is of the speech and view, 'All things are not acceptable to me.' With these two, there would be a dispute. When there is a dispute, there is contention; when there is contention, there is distress; when there is distress, there is vexation." Thus, seeing within himself dispute, contention, distress, and vexation, he abandons that very view and does not grasp another view. In this way, there is the abandoning of these views; in this way, there is the relinquishment of these views.'

205. ‘‘Ayaṃ kho panaggivessana, kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsupacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo. Tassimaṃ kāyaṃ aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassato yo kāyasmiṃ kāyachando kāyasneho kāyanvayatā sā pahīyati.

205. 'Furthermore, Aggivessana, this body has form, is composed of the four great elements, born of mother and father, built up by rice and gruel, and is subject to impermanence, to being anointed and massaged, to breaking up, and to destruction. It should be regarded as impermanent, as suffering, as a disease, as a boil, as a dart, as a calamity, as an affliction, as other, as perishable, as empty, and as not-self. For one who regards this body as impermanent, as suffering, as a disease, as a boil, as a dart, as a calamity, as an affliction, as other, as perishable, as empty, and as not-self, whatever desire for the body, affection for the body, and attachment to the body there is, that is abandoned.'

‘‘Tisso kho imā, aggivessana, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Yasmiṃ, aggivessana, samaye sukhaṃ vedanaṃ vedeti[Pg.168], neva tasmiṃ samaye dukkhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti; sukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Yasmiṃ, aggivessana, samaye dukkhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti; dukkhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Yasmiṃ, aggivessana, samaye adukkhamasukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na dukkhaṃ vedanaṃ vedeti; adukkhamasukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; dukkhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Evaṃ passaṃ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati; nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ, vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Evaṃ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṃvadati, na kenaci vivadati, yañca loke vuttaṃ tena voharati, aparāmasa’’nti.

Aggivessana, there are these three feelings: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. Aggivessana, at the time when one experiences a pleasant feeling, at that time one does not experience a painful feeling, nor a neither-painful-nor-pleasant feeling; at that time one experiences only a pleasant feeling. Aggivessana, at the time when one experiences a painful feeling, at that time one does not experience a pleasant feeling, nor a neither-painful-nor-pleasant feeling; at that time one experiences only a painful feeling. Aggivessana, at the time when one experiences a neither-painful-nor-pleasant feeling, at that time one does not experience a pleasant feeling, nor a painful feeling; at that time one experiences only a neither-painful-nor-pleasant feeling. Aggivessana, a pleasant feeling is also impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, and subject to cessation. Aggivessana, a painful feeling is also impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, and subject to cessation. Aggivessana, a neither-painful-nor-pleasant feeling is also impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, and subject to cessation. Seeing thus, Aggivessana, the instructed noble disciple becomes disenchanted with pleasant feeling, disenchanted with painful feeling, and disenchanted with neither-painful-nor-pleasant feeling. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When he is liberated, the knowledge arises: ‘I am liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.’ Aggivessana, a bhikkhu with a mind thus liberated does not enter into discussion with anyone, nor does he dispute with anyone; he makes use of the conventional speech of the world without misapprehending it.

206. Tena kho pana samayena āyasmā sāriputto bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho āyasmato sāriputtassa etadahosi – ‘‘tesaṃ tesaṃ kira no bhagavā dhammānaṃ abhiññā pahānamāha, tesaṃ tesaṃ kira no sugato dhammānaṃ abhiññā paṭinissaggamāhā’’ti. Iti hidaṃ āyasmato sāriputtassa paṭisañcikkhato anupādāya āsavehi cittaṃ vimucci. Dīghanakhassa pana paribbājakassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Atha kho dīghanakho paribbājako diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ [Pg.169] ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evameva kho bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

206. Now at that time, the Venerable Sāriputta was standing behind the Blessed One, fanning him. Then this thought occurred to the Venerable Sāriputta: ‘Indeed, our Blessed One teaches the abandoning of these various things through direct knowledge; indeed, our Sugata teaches the relinquishment of these various things through direct knowledge.’ As the Venerable Sāriputta reflected thus, his mind was liberated from the taints without clinging. For the wanderer Dīghanakha, the dust-free, stainless Dhamma-eye arose: ‘Whatever is of the nature to arise, all that is of the nature to cease.’ Then the wanderer Dīghanakha, having seen the Dhamma, attained the Dhamma, understood the Dhamma, plunged into the Dhamma, having crossed beyond doubt, having become free from perplexity, having gained assurance, and being independent of others in the Teacher’s dispensation, said to the Blessed One: ‘Excellent, Master Gotama, excellent! Just as, Master Gotama, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up an oil lamp in the darkness so that those with eyes could see forms—in the very same way, the Dhamma has been made clear in many ways by Master Gotama. I go for refuge to Master Gotama, to the Dhamma, and to the Bhikkhu Saṅgha. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.’

Dīghanakhasuttaṃ niṭṭhitaṃ catutthaṃ.

The Dīghanakha Sutta, the fourth, is concluded.

5. Māgaṇḍiyasuttaṃ

5. The Māgaṇḍiya Sutta

207. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo, bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kammāsadhammaṃ piṇḍāya pāvisi. Kammāsadhammaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena aññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami. Addasā kho māgaṇḍiyo paribbājako bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārakaṃ paññattaṃ. Disvāna bhāradvājagottaṃ brāhmaṇaṃ etadavoca – ‘‘kassa nvayaṃ bhoto bhāradvājassa agyāgāre tiṇasanthārako paññatto, samaṇaseyyānurūpaṃ maññe’’ti? ‘‘Atthi, bho māgaṇḍiya, samaṇo gotamo sakyaputto sakyakulā pabbajito. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tassesā bhoto gotamassa seyyā paññattā’’ti. ‘‘Duddiṭṭhaṃ vata, bho bhāradvāja, addasāma; duddiṭṭhaṃ vata, bho bhāradvāja, addasāma! Ye mayaṃ tassa bhoto gotamassa bhūnahuno seyyaṃ addasāmā’’ti. ‘‘Rakkhassetaṃ, māgaṇḍiya, vācaṃ; rakkhassetaṃ[Pg.170], māgaṇḍiya, vācaṃ. Bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi abhippasannā vinītā ariye ñāye dhamme kusale’’ti. ‘‘Sammukhā cepi mayaṃ, bho bhāradvāja, taṃ bhavantaṃ gotamaṃ passeyyāma, sammukhāpi naṃ vadeyyāma – ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī’’ti. ‘‘Sace taṃ bhoto māgaṇḍiyassa agaru āroceyyāmi taṃ samaṇassa gotamassā’’ti. ‘‘Appossukko bhavaṃ bhāradvājo vuttova naṃ vadeyyā’’ti.

207. Thus have I heard. At one time the Blessed One was dwelling among the Kurus, at Kammāsadhamma, a market town of the Kurus, in the fire-worship hut of the brahmin of the Bhāradvāja clan, on a spread of grass. Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Kammāsadhamma for alms. Having gone for alms in Kammāsadhamma and returned from the alms round after his meal, he went to a certain grove for his day’s abiding. Having entered that grove, he sat down at the foot of a certain tree for his day’s abiding. Now, the wanderer Māgaṇḍiya, while walking and wandering for exercise, approached the fire-worship hut of the brahmin of the Bhāradvāja clan. The wanderer Māgaṇḍiya saw the spread of grass prepared in the fire-worship hut of the brahmin of the Bhāradvāja clan. Seeing it, he said to the brahmin of the Bhāradvāja clan: ‘For whom, venerable Bhāradvāja, is this grass spread prepared in your fire-worship hut? It seems fit for a recluse’s bed.’ ‘There is, venerable Māgaṇḍiya, the recluse Gotama, a Sakyan son who has gone forth from the Sakyan clan. A good report about that venerable Gotama has spread thus: “That Blessed One is an Arahant, a perfectly enlightened one, accomplished in true knowledge and conduct, a fortunate one, knower of the world, an unsurpassed leader of persons to be tamed, a teacher of gods and humans, an enlightened one, a blessed one.” This bed is prepared for that venerable Gotama.’ ‘It is a bad sight we have seen, venerable Bhāradvāja; a bad sight we have seen! We who have seen the bed of that venerable Gotama, the destroyer of growth!’ ‘Guard your speech, Māgaṇḍiya; guard your speech! Many wise khattiyas, wise brahmins, wise householders, and wise recluses have deep confidence in that venerable Gotama, and are trained in the noble principle, the Dhamma, which is wholesome.’ ‘Even if we were to see that venerable Gotama face to face, venerable Bhāradvāja, we would say to him face to face: “The recluse Gotama is a destroyer of growth.” Why is that? For so it is handed down in our scripture.’ ‘If it is not burdensome to you, venerable Māgaṇḍiya, I will report this to the recluse Gotama.’ ‘Be at ease, venerable Bhāradvāja. You may say just what has been said.’

208. Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya bhāradvājagottassa brāhmaṇassa māgaṇḍiyena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami; upasaṅkamitvā nisīdi bhagavā paññatte tiṇasanthārake. Atha kho bhāradvājagotto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho bhāradvājagottaṃ brāhmaṇaṃ bhagavā etadavoca – ‘‘ahu pana te, bhāradvāja, māgaṇḍiyena paribbājakena saddhiṃ imaṃyeva tiṇasanthārakaṃ ārabbha kocideva kathāsallāpo’’ti? Evaṃ vutte, bhāradvājagotto brāhmaṇo saṃviggo lomahaṭṭhajāto bhagavantaṃ etadavoca – ‘‘etadeva kho pana mayaṃ bhoto gotamassa ārocetukāmā. Atha ca pana bhavaṃ gotamo anakkhātaṃyeva akkhāsī’’ti. Ayañca hi bhagavato bhāradvājagottena brāhmaṇena saddhiṃ antarākathā vippakatā hoti. Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho māgaṇḍiyaṃ paribbājakaṃ bhagavā etadavoca –

208. The Blessed One heard with his divine ear element, purified and surpassing the human, this conversation between the brahmin of the Bhāradvāja clan and the wanderer Māgaṇḍiya. Then, in the evening, the Blessed One arose from seclusion and went to the fire-worship hut of the brahmin of the Bhāradvāja clan. Having gone there, he sat down on the prepared grass spread. Then the brahmin of the Bhāradvāja clan approached the Blessed One. Having approached, he exchanged courteous greetings with the Blessed One. When this courteous and memorable talk was finished, he sat down to one side. When the brahmin of the Bhāradvāja clan was seated to one side, the Blessed One said to him: 'Bhāradvāja, was there some conversation between you and the wanderer Māgaṇḍiya concerning this very grass spread?' When this was said, the brahmin of the Bhāradvāja clan, agitated and with his hair standing on end, said to the Blessed One: 'Indeed, we were just about to report this to venerable Gotama. And yet, venerable Gotama has already spoken what was unspoken!' Now, while this conversation between the Blessed One and the brahmin of the Bhāradvāja clan was still unfinished, the wanderer Māgaṇḍiya, while walking and wandering for exercise, approached the fire-worship hut of the brahmin of the Bhāradvāja clan, where the Blessed One was. Having approached, he exchanged courteous greetings with the Blessed One. When this courteous and memorable talk was finished, he sat down to one side. When the wanderer Māgaṇḍiya was seated to one side, the Blessed One said to him:

209. ‘‘Cakkhuṃ [Pg.171] kho, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasammuditaṃ. Taṃ tathāgatassa dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ, tassa ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’’’ti? ‘‘Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī’’ti. ‘‘Sotaṃ kho, māgaṇḍiya, saddārāmaṃ…pe… ghānaṃ kho, māgaṇḍiya gandhārāmaṃ… jivhā kho, māgaṇḍiya, rasārāmā rasaratā rasasammuditā. Sā tathāgatassa dantā guttā rakkhitā saṃvutā, tassā ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’’’ti? ‘‘Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī’’ti. ‘‘Kāyo kho, māgaṇḍiya, phoṭṭhabbārāmo phoṭṭhabbarato…pe… mano kho, māgaṇḍiya, dhammārāmo dhammarato dhammasammudito. So tathāgatassa danto gutto rakkhito saṃvuto, tassa ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’’’ti? ‘‘Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī’’ti.

209. “The eye, Māgaṇḍiya, delights in forms, takes pleasure in forms, and rejoices in forms. That eye of the Tathāgata is tamed, guarded, protected, and restrained, and he teaches the Dhamma for its restraint. Is it with reference to this, Māgaṇḍiya, that you said: ‘The ascetic Gotama is a destroyer of growth’?” “Indeed, Master Gotama, it is with reference to this very thing that I said: ‘The ascetic Gotama is a destroyer of growth.’ For what reason? Because this is what is found in our scripture.” “The ear, Māgaṇḍiya, delights in sounds… The nose, Māgaṇḍiya, delights in odors… The tongue, Māgaṇḍiya, delights in flavors, takes pleasure in flavors, and rejoices in flavors. That tongue of the Tathāgata is tamed, guarded, protected, and restrained, and he teaches the Dhamma for its restraint. Is it with reference to this, Māgaṇḍiya, that you said: ‘The ascetic Gotama is a destroyer of growth’?” “Indeed, Master Gotama, it is with reference to this very thing that I said: ‘The ascetic Gotama is a destroyer of growth.’ For what reason? Because this is what is found in our scripture.” “The body, Māgaṇḍiya, delights in tactile sensations… The mind, Māgaṇḍiya, delights in mental phenomena, takes pleasure in mental phenomena, and rejoices in mental phenomena. That mind of the Tathāgata is tamed, guarded, protected, and restrained, and he teaches the Dhamma for its restraint. Is it with reference to this, Māgaṇḍiya, that you said: ‘The ascetic Gotama is a destroyer of growth’?” “Indeed, Master Gotama, it is with reference to this very thing that I said: ‘The ascetic Gotama is a destroyer of growth.’ For what reason? Because this is what is found in our scripture.”

210. ‘‘Taṃ kiṃ maññasi, māgaṇḍiya – ‘idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, so aparena samayena rūpānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā rūpataṇhaṃ pahāya rūpapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. Imassa pana te, māgaṇḍiya, kimassa vacanīya’’’nti? ‘‘Na kiñci, bho gotama’’. ‘‘Taṃ kiṃ maññasi, māgaṇḍiya – ‘idhekacco sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, so aparena samayena phoṭṭhabbānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā phoṭṭhabbataṇhaṃ pahāya phoṭṭhabbapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. Imassa pana te, māgaṇḍiya, kimassa vacanīya’’’nti? ‘‘Na kiñci, bho gotama’’.

210. “What do you think, Māgaṇḍiya? Suppose someone here had previously indulged in forms cognizable by the eye that are desirable, lovely, pleasing, endearing, connected with sensual pleasure, and arousing passion. Then, at a later time, having known as it really is the arising, the passing away, the gratification, the danger, and the escape regarding those very forms, they would abandon craving for forms, dispel the fever for forms, and dwell free from thirst, their mind inwardly pacified. What would you have to say about this person, Māgaṇḍiya?” “Nothing, Master Gotama.” “What do you think, Māgaṇḍiya? Suppose someone here had previously indulged in sounds cognizable by the ear… odors cognizable by the nose… flavors cognizable by the tongue… tactile sensations cognizable by the body that are desirable, lovely, pleasing, endearing, connected with sensual pleasure, and arousing passion. Then, at a later time, having known as it really is the arising, the passing away, the gratification, the danger, and the escape regarding those very tactile sensations, they would abandon craving for tactile sensations, dispel the fever for tactile sensations, and dwell free from thirst, their mind inwardly pacified. What would you have to say about this person, Māgaṇḍiya?” “Nothing, Master Gotama.”

211. ‘‘Ahaṃ [Pg.172] kho pana, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. Tassa mayhaṃ, māgaṇḍiya, tayo pāsādā ahesuṃ – eko vassiko, eko hemantiko, eko gimhiko. So kho ahaṃ, māgaṇḍiya, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohāmi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. So tesaṃ na pihemi, na tattha abhiramāmi. Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi – api dibbaṃ sukhaṃ samadhigayha tiṭṭhati – tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.

211. “I, Māgaṇḍiya, in the past, when I was a householder, was furnished and endowed with, and indulged in, the five strands of sensual pleasure: with forms cognizable by the eye that are desirable, lovely, pleasing, endearing, connected with sensual pleasure, and arousing passion; with sounds cognizable by the ear… with odors cognizable by the nose… with flavors cognizable by the tongue… with tactile sensations cognizable by the body that are desirable, lovely, pleasing, endearing, connected with sensual pleasure, and arousing passion. I had three palaces, Māgaṇḍiya—one for the rainy season, one for the winter, and one for the summer. In the rainy-season palace, Māgaṇḍiya, for the four months of the rainy season, I was entertained by musicians with no men present, and I did not descend to the lower part of the palace. Then, at a later time, having known as it really is the arising, the passing away, the gratification, the danger, and the escape regarding sensual pleasures, I abandoned craving for sensual pleasures, dispelled the fever for sensual pleasures, and now dwell free from thirst, my mind inwardly pacified. I see other beings who are not free from passion for sensual pleasures, being devoured by craving for sensual pleasures, burning with the fever of sensual pleasures, indulging in sensual pleasures. I do not envy them, nor do I delight in that. For what reason? Because, Māgaṇḍiya, there is a delight apart from sensual pleasures, apart from unwholesome states—which stands surpassing even divine happiness. Delighting in that delight, I do not envy what is inferior, nor do I take pleasure in it.”

212. ‘‘Seyyathāpi, māgaṇḍiya, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya cakkhuviññeyyehi rūpehi…pe… phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya devānaṃ tāvatiṃsānaṃ sahabyataṃ. So tattha nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya. So passeyya gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ.

212. “Suppose, Māgaṇḍiya, a householder or a householder's son—wealthy, of great wealth, and of great possessions—might be furnished and endowed with, and indulge in, the five strands of sensual pleasure: with forms cognizable by the eye… with tactile sensations that are desirable, lovely, pleasing, endearing, connected with sensual pleasure, and arousing passion. Having practiced good conduct by body, speech, and mind, on the breaking up of the body, after death, he would be reborn in a good destination, the heavenly world, in the company of the Tāvatiṃsa devas. There, in the Nandana Grove, surrounded by a host of celestial nymphs, he would be furnished and endowed with, and indulge in, the five divine strands of sensual pleasure. And he might see a householder or a householder's son being furnished and endowed with, and indulging in, the five strands of sensual pleasure.”

‘‘Taṃ [Pg.173] kiṃ maññasi, māgaṇḍiya, api nu so devaputto nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno amussa gahapatissa vā gahapatiputtassa vā piheyya, mānusakānaṃ vā pañcannaṃ kāmaguṇānaṃ mānusakehi vā kāmehi āvaṭṭeyyā’’ti? ‘‘No hidaṃ, bho gotama’’. Taṃ kissa hetu? Mānusakehi, bho gotama, kāmehi dibbakāmā abhikkantatarā ca paṇītatarā cā’’ti. ‘‘Evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṃ na pihemi, na tattha abhiramāmi. Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati aññatreva kāmehi aññatra akusalehi dhammehi – api dibbaṃ sukhaṃ samadhigayha tiṭṭhati – tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.

“What do you think, Māgaṇḍiya? Would that son of a deva, in the Nandana Grove, surrounded by a host of celestial nymphs, satisfied and endowed with the five divine strands of sensual pleasure, being attended to, envy that householder or householder’s son, or would he return on account of human sensual pleasures?” “No, Master Gotama. For what reason? Because, Master Gotama, divine sensual pleasures are more excellent and more sublime than human sensual pleasures.” “Even so, Māgaṇḍiya, in the past, when I was a householder, I was satisfied and endowed with, and enjoyed, the five strands of sensual pleasure: with forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, and arousing passion; with sounds cognizable by the ear… with odors cognizable by the nose… with tastes cognizable by the tongue… with tangibles cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, and arousing passion. Then I, at a later time, having understood as it really is the origin, the passing away, the gratification, the danger, and the escape in the case of sensual pleasures, having abandoned craving for sensual pleasures, having dispelled the fever for sensual pleasures, I dwell free from thirst, with a mind inwardly pacified. I see other beings who are not free from lust for sensual pleasures, being devoured by craving for sensual pleasures, burning with the fever for sensual pleasures, indulging in sensual pleasures. I do not envy them, nor do I delight in that. For what reason? There is, Māgaṇḍiya, this delight which is apart from sensual pleasures, apart from unwholesome states—it stands surpassing even divine bliss. Delighting in that delight, I do not yearn for what is inferior, nor do I delight in it.”

213. ‘‘Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo. So aññaṃ kuṭṭhiṃ purisaṃ passeyya arugattaṃ pakkagattaṃ kimīhi khajjamānaṃ nakhehi vaṇamukhāni vippatacchamānaṃ aṅgārakāsuyā kāyaṃ paritāpentaṃ.

213. “Suppose, Māgaṇḍiya, there was a man afflicted with leprosy, his body covered with sores and festering lesions, being devoured by worms, scratching the openings of his wounds with his nails, and heating his body over a pit of glowing embers. His friends, companions, and relatives would bring a physician-surgeon to treat him. The physician-surgeon would prepare medicine for him. By means of that medicine, he would be freed from the leprosy, becoming healthy, happy, independent, his own master, and free to go where he pleased. Then he might see another man afflicted with leprosy, his body covered with sores and festering lesions, being devoured by worms, scratching the openings of his wounds with his nails, and heating his body over a pit of glowing embers.”

‘‘Taṃ kiṃ maññasi, māgaṇḍiya, api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṃ paṭisevanāya vā’’ti? ‘‘No [Pg.174] hidaṃ, bho gotama. Taṃ kissa hetu? Roge hi, bho gotama, sati bhesajjena karaṇīyaṃ hoti, roge asati na bhesajjena karaṇīyaṃ hotī’’ti. ‘‘Evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ, cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. So tesaṃ na pihemi, na tattha abhiramāmi. Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi – api dibbaṃ sukhaṃ samadhigayha tiṭṭhati – tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.

“What do you think, Māgaṇḍiya? Would that man envy that leper for his pit of glowing embers or for his partaking of medicine?” “No, Master Gotama. For what reason? Because, Master Gotama, when there is a disease, medicine is needed, but when there is no disease, medicine is not needed.” “Even so, Māgaṇḍiya, in the past, when I was a householder, I was satisfied and endowed with, and enjoyed, the five strands of sensual pleasure: with forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, and arousing passion; with sounds cognizable by the ear… with odors cognizable by the nose… with tastes cognizable by the tongue… with tangibles cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, and arousing passion. Then I, at a later time, having understood as it really is the origin, the passing away, the gratification, the danger, and the escape in the case of sensual pleasures, having abandoned craving for sensual pleasures, having dispelled the fever for sensual pleasures, I dwell free from thirst, with a mind inwardly pacified. I see other beings who are not free from lust for sensual pleasures, being devoured by craving for sensual pleasures, burning with the fever for sensual pleasures, indulging in sensual pleasures. I do not envy them, nor do I delight in that. For what reason? There is, Māgaṇḍiya, this delight which is apart from sensual pleasures, apart from unwholesome states—it stands surpassing even divine bliss. Delighting in that delight, I do not yearn for what is inferior, nor do I delight in it.”

214. ‘‘Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ.

214. “Suppose, Māgaṇḍiya, a man afflicted with leprosy, his body covered with sores and festering lesions, being devoured by worms, were to scratch the openings of his wounds with his nails and heat his body over a pit of glowing embers. His friends, companions, and relatives would arrange for a physician and surgeon for him. That physician and surgeon would prepare medicine for him. By resorting to that medicine, he would be freed from his leprosy, becoming healthy, happy, independent, his own master, and free to go where he pleases. Then two strong men would seize him by both arms and drag him toward a pit of glowing embers.”

‘‘Taṃ kiṃ maññasi, māgaṇḍiya, api nu so puriso iti citiceva kāyaṃ sannāmeyyā’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā’’ti. ‘‘Taṃ kiṃ maññasi, māgaṇḍiya, idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā’’ti? ‘‘Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo [Pg.175] ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca. Asu ca, bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṃ sukhamiti viparītasaññaṃ paccalatthā’’ti. ‘‘Evameva kho, māgaṇḍiya, atītampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṃ addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca. Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṃ paccalatthuṃ.

“What do you think, Māgaṇḍiya, would that man bend his body this way and that?” “Yes, venerable Gotama.” “For what reason?” “Because, venerable Gotama, that fire is of painful contact, of great heat, and of great torment.” “What do you think, Māgaṇḍiya, is that fire of painful contact, of great heat, and of great torment only now, or was that fire also in the past of painful contact, of great heat, and of great torment?” “Both now, venerable Gotama, that fire is of painful contact, of great heat, and of great torment; and in the past also that fire was of painful contact, of great heat, and of great torment. And, venerable Gotama, that man with leprosy, with a body full of sores and festering, being eaten by worms, scratching the openings of his wounds with his nails, with impaired faculties, would obtain the distorted perception of ‘pleasure’ in the fire which is indeed of painful contact.” “Even so, Māgaṇḍiya, in the past, sensual pleasures were of painful contact, of great heat, and of great torment. In the future, sensual pleasures will be of painful contact, of great heat, and of great torment. And now, in the present, sensual pleasures are of painful contact, of great heat, and of great torment. And these beings, Māgaṇḍiya, not free from passion for sensual pleasures, being eaten by craving for sensual pleasures, being burned by the torment of sensual pleasures, with impaired faculties, have obtained the distorted perception of ‘pleasure’ in sensual pleasures which are indeed of painful contact.”

215. ‘‘Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti. Yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti tathā tathā’ssa tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca, hoti ceva kāci sātamattā assādamattā – yadidaṃ vaṇamukhānaṃ kaṇḍūvanahetu; evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti. Yathā yathā kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti tathā tathā tesaṃ tesaṃ sattānaṃ kāmataṇhā ceva pavaḍḍhati, kāmapariḷāhena ca pariḍayhanti, hoti ceva sātamattā assādamattā – yadidaṃ pañcakāmaguṇe paṭicca.

215. “Suppose, Māgaṇḍiya, a man with leprosy, his body covered with sores and festering, being eaten by worms, scratching the openings of his wounds with his nails, were to warm his body over a pit of embers. The more, Māgaṇḍiya, that man with leprosy, with a body full of sores and festering, being eaten by worms, scratching the openings of his wounds with his nails, warms his body over a pit of embers, the more those openings of his wounds become even more impure, more foul-smelling, and more putrid. And there is a certain measure of gratification, a measure of satisfaction, on account of the itching of the openings of the wounds. Even so, Māgaṇḍiya, beings not free from passion for sensual pleasures, being eaten by craving for sensual pleasures and being burned by the torment of sensual pleasures, indulge in sensual pleasures. The more, Māgaṇḍiya, that beings not free from passion for sensual pleasures, being eaten by craving for sensual pleasures and being burned by the torment of sensual pleasures, indulge in sensual pleasures, the more their craving for sensual pleasures increases, and they are burned by the torment of sensual pleasures. And there is a certain measure of gratification, a measure of satisfaction, dependent on the five cords of sensual pleasure.”

‘‘Taṃ kiṃ maññasi, māgaṇḍiya, api nu te diṭṭho vā suto vā rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā’’ti[Pg.176]? ‘‘No hidaṃ, bho gotama’’. ‘‘Sādhu, māgaṇḍiya! Mayāpi kho etaṃ, māgaṇḍiya, neva diṭṭhaṃ na sutaṃ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā. Atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā sabbe te kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā’’ti. Atha kho bhagavā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“What do you think, Māgaṇḍiya? Have you ever seen or heard of a king or a royal minister who, furnished with, endowed with, and enjoying the five cords of sensual pleasure, without having abandoned craving for sensual pleasures, without having dispelled the torment of sensual pleasures, has dwelt, dwells, or will dwell free from thirst, with a mind inwardly pacified?” “Certainly not, venerable Gotama.” “Good, Māgaṇḍiya! I too have neither seen nor heard of a king or a royal minister who, furnished with, endowed with, and enjoying the five cords of sensual pleasure, without having abandoned craving for sensual pleasures, without having dispelled the torment of sensual pleasures, has dwelt, dwells, or will dwell free from thirst, with a mind inwardly pacified. But, Māgaṇḍiya, whatever ascetics or brahmins have dwelt, dwell, or will dwell free from thirst, with minds inwardly pacified—all of them, having understood as it really is the origin, the passing away, the gratification, the danger, and the escape in regard to sensual pleasures, and having abandoned craving for sensual pleasures and dispelled the torment of sensual pleasures, have dwelt, dwell, or will dwell free from thirst, with minds inwardly pacified.” Then, on that occasion, the Blessed One uttered this inspired utterance:

‘‘Ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhaṃ;

Aṭṭhaṅgiko ca maggānaṃ, khemaṃ amatagāmina’’nti.

“Health is the supreme gain, Nibbāna the supreme happiness; Of paths leading to the Deathless, the Eightfold is the secure one.”

216. Evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha’nti. Mayāpi kho etaṃ, bho gotama, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha’nti; tayidaṃ, bho gotama, sametī’’ti. ‘‘Yaṃ pana te etaṃ, māgaṇḍiya, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha’nti, katamaṃ taṃ ārogyaṃ, katamaṃ taṃ nibbāna’’nti? Evaṃ vutte, māgaṇḍiyo paribbājako sakāneva sudaṃ gattāni pāṇinā anomajjati – ‘‘idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbānaṃ. Ahañhi, bho gotama, etarahi arogo sukhī, na maṃ kiñci ābādhatī’’ti.

216. When this was said, the wanderer Māgaṇḍiya said to the Blessed One: “It is wonderful, venerable Gotama, it is marvelous, venerable Gotama! How well this has been spoken by the venerable Gotama: ‘Health is the supreme gain, Nibbāna the supreme happiness.’ I too, venerable Gotama, have heard this from former wanderers, teachers and teachers of teachers, when they were speaking: ‘Health is the supreme gain, Nibbāna the supreme happiness.’ This of yours accords with that.” “But, Māgaṇḍiya, as to that which you have heard from former wanderers, teachers and teachers of teachers, when they were speaking: ‘Health is the supreme gain, Nibbāna the supreme happiness,’ what is that health, and what is that Nibbāna?” When this was said, the wanderer Māgaṇḍiya stroked his own limbs with his hand and said: “This, venerable Gotama, is that health; this is that Nibbāna. For I am now healthy and happy, and no affliction troubles me.”

217. ‘‘Seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So suṇeyya cakkhumato bhāsamānassa – ‘chekaṃ vata, bho[Pg.177], odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti! So odātapariyesanaṃ careyya. Tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena vañceyya – ‘idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti. So taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti!

217. “Suppose, Māgaṇḍiya, there was a man blind from birth; he would not see black and white forms, nor would he see blue forms, yellow forms, red forms, or crimson forms. He would not see the even and the uneven, nor the forms of the stars, nor the moon and sun. He might hear a person with sight saying, ‘Indeed, sirs, this white cloth is excellent, beautiful, spotless, and clean!’ Then he would go in search of a white cloth. A certain man might deceive him with an oil-grimed, coarse woolen garment, saying, ‘Here, good man, is a white cloth for you, beautiful, spotless, and clean!’ He would accept it and put it on. Having put it on, delighted, he might utter words of delight, ‘Indeed, sirs, this white cloth is excellent, beautiful, spotless, and clean!’”

‘‘Taṃ kiṃ maññasi, māgaṇḍiya, api nu so jaccandho puriso jānanto passanto amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti udāhu cakkhumato saddhāyā’’ti? ‘‘Ajānanto hi, bho gotama, apassanto so jaccandho puriso amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti, cakkhumato saddhāyā’’ti. ‘‘Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṃ, apassantā nibbānaṃ, atha ca panimaṃ gāthaṃ bhāsanti – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha’nti. Pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā –

“What do you think, Māgaṇḍiya? Would that man blind from birth, knowing and seeing, accept that oil-grimed, coarse woolen garment, and having accepted it, wear it, and having worn it, being delighted, utter words of delight: ‘Indeed, sirs, this white cloth is excellent, beautiful, spotless, and clean’—or would he do so out of faith in the one with sight?” “Not knowing, Venerable Gotama, not seeing, that man blind from birth would accept that oil-grimed, coarse woolen garment, and having accepted it, would wear it, and having worn it, being delighted, would utter words of delight: ‘Indeed, sirs, this white cloth is excellent, beautiful, spotless, and clean’—out of faith in the one with sight.” “Just so, Māgaṇḍiya, the wanderers of other sects are blind and without vision; not knowing health, not seeing Nibbāna, they nevertheless recite this verse: ‘Health is the highest gain, Nibbāna is the supreme happiness.’ This verse, Māgaṇḍiya, was spoken by the former Arahants, the Perfectly Enlightened Ones:

‘Ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhaṃ;

Aṭṭhaṅgiko ca maggānaṃ, khemaṃ amatagāmina’nti.

“‘Health is the highest of gains, Nibbāna is the supreme happiness; and of paths, the Eightfold Path is the secure one, leading to the Deathless.’”

218. ‘‘Sā etarahi anupubbena puthujjanagāthā. Ayaṃ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṃ imaṃ kāyaṃ rogabhūtaṃ gaṇḍabhūtaṃ sallabhūtaṃ aghabhūtaṃ ābādhabhūtaṃ – ‘idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbāna’nti vadesi. Tañhi te, māgaṇḍiya, ariyaṃ cakkhuṃ natthi yena tvaṃ ariyena cakkhunā ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsī’’ti. ‘‘Evaṃ pasanno ahaṃ bhoto gotamassa! Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyya’’nti.

218. “That verse has now, in due course, become a verse of ordinary people. This body, Māgaṇḍiya, is a disease, a tumor, a dart, a calamity, an affliction. And you, regarding this body—which is a disease, a tumor, a dart, a calamity, an affliction—say: ‘This, Venerable Gotama, is that health; this is that Nibbāna.’ For you, Māgaṇḍiya, do not have that noble eye by which you might know health and see Nibbāna.” “I am so confident in the Venerable Gotama! The Venerable Gotama is able to teach me the Dhamma in such a way that I may know health and see Nibbāna.”

219. ‘‘Seyyathāpi[Pg.178], māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma na cakkhūni uppādeyya, na cakkhūni visodheyya. Taṃ kiṃ maññasi, māgaṇḍiya, nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ – ‘idantaṃ ārogyaṃ, idantaṃ nibbāna’nti, so tvaṃ ārogyaṃ na jāneyyāsi, nibbānaṃ na passeyyāsi. So mamassa kilamatho, sā mamassa vihesā’’ti. ‘‘Evaṃ pasanno ahaṃ bhoto gotamassa. Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyya’’nti.

219. “Suppose, Māgaṇḍiya, there was a man blind from birth. He would not see black and white forms, nor would he see blue forms, yellow forms, red forms, or crimson forms. He would not see the even and the uneven, nor the forms of the stars, nor the moon and sun. His friends, companions, relatives, and kinsmen might bring a physician and surgeon to him. That physician and surgeon might prepare medicine for him. But by means of that medicine, he would not be able to produce eyes or clarify his vision. What do you think, Māgaṇḍiya? Would that physician not just reap weariness and vexation?” “So it is, Venerable Gotama.” “Just so, Māgaṇḍiya, if I were to teach you the Dhamma, saying, ‘This is that health, this is that Nibbāna,’ you would not know health and you would not see Nibbāna. That would be weariness for me; that would be vexation for me.” “I am so confident in the Venerable Gotama. The Venerable Gotama is able to teach me the Dhamma in such a way that I may know health and see Nibbāna.”

220. ‘‘Seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So suṇeyya cakkhumato bhāsamānassa – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti! So odātapariyesanaṃ careyya. Tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena vañceyya – ‘idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti. So taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya – uddhaṃvirecanaṃ adhovirecanaṃ añjanaṃ paccañjanaṃ natthukammaṃ. So taṃ bhesajjaṃ āgamma cakkhūni uppādeyya, cakkhūni visodheyya. Tassa saha cakkhuppādā yo amusmiṃ telamalikate sāhuḷicīre chandarāgo so pahīyetha. Tañca naṃ purisaṃ amittatopi daheyya, paccatthikatopi daheyya, api ca jīvitā voropetabbaṃ maññeyya – ‘dīgharattaṃ vata, bho, ahaṃ iminā purisena telamalikatena sāhuḷicīrena nikato vañcito paluddho – idaṃ te, ambho purisa, odātaṃ vatthaṃ [Pg.179] abhirūpaṃ nimmalaṃ sucī’ti. Evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ – ‘idantaṃ ārogyaṃ, idantaṃ nibbāna’nti. So tvaṃ ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsi. Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha; api ca te evamassa – ‘dīgharattaṃ vata, bho, ahaṃ iminā cittena nikato vañcito paluddho. Ahañhi rūpaṃyeva upādiyamāno upādiyiṃ, vedanaṃyeva upādiyamāno upādiyiṃ, saññaṃyeva upādiyamāno upādiyiṃ, saṅkhāreyeva upādiyamāno upādiyiṃ, viññāṇaṃyeva upādiyamāno upādiyiṃ. Tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti; evametassa kevalassa dukkhakkhandhassa samudayo hotī’’’ti. ‘‘Evaṃ pasanno ahaṃ bhoto gotamassa! Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ imamhā āsanā anandho vuṭṭhaheyya’’nti.

220. “Suppose, Māgaṇḍiya, there was a man blind from birth who could not see black and white forms, could not see blue forms, could not see yellow forms, could not see red forms, or crimson forms. He could not see what was even or uneven, nor the stars, nor the sun and moon. He might hear someone with good eyesight saying, ‘How excellent, sir, is this white cloth, beautiful, spotless, and clean!’ He would then go in search of a white cloth. But someone might deceive him with a coarse garment smeared with oily grime, saying, ‘Here, good man, is a white cloth for you, beautiful, spotless, and clean!’ He would accept it and put it on. His friends, companions, and kinsmen would then have a physician, a surgeon, attend to him. That physician, the surgeon, would prepare medicine for him—an emetic, a purgative, an eye-ointment, a counter-ointment, and a nasal treatment. By means of that medicine, his eyes would be generated and cleansed. With the arising of his eyes, his desire and lust for that coarse garment smeared with oily grime would be abandoned. He would regard that man as an enemy and a foe, and would even think he should be deprived of life, thinking: ‘For a long time, indeed, I have been cheated, deceived, and defrauded by this man with his coarse garment smeared with oily grime, who said, “Here, good man, is a white cloth for you, beautiful, spotless, and clean!”’ In the very same way, Māgaṇḍiya, if I were to teach you the Dhamma, saying, ‘This is that health, this is that Nibbāna,’ you would know health and see Nibbāna. With the arising of your vision, your desire and lust for the five aggregates of clinging would be abandoned. And it might occur to you: ‘For a long time, indeed, I have been cheated, deceived, and defrauded by this mind. For it was by clinging that I clung to form, by clinging that I clung to feeling, by clinging that I clung to perception, by clinging that I clung to formations, by clinging that I clung to consciousness. For me, with clinging as condition, becoming comes to be; with becoming as condition, birth; with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be. Thus is the origin of this whole mass of suffering!’” “I have such faith in the venerable Gotama! The venerable Gotama is capable of teaching me the Dhamma in such a way that I might rise from this seat no longer blind.”

221. ‘‘Tena hi tvaṃ, māgaṇḍiya, sappurise bhajeyyāsi. Yato kho tvaṃ, māgaṇḍiya, sappurise bhajissasi tato tvaṃ, māgaṇḍiya, saddhammaṃ sossasi; yato kho tvaṃ, māgaṇḍiya, saddhammaṃ sossasi tato tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi; yato kho tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi tato tvaṃ, māgaṇḍiya, sāmaṃyeva ñassasi, sāmaṃ dakkhissasi – ime rogā gaṇḍā sallā; idha rogā gaṇḍā sallā aparisesā nirujjhanti. Tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti; evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti.

221. “Then, Māgaṇḍiya, you should associate with true persons. When you associate with true persons, Māgaṇḍiya, you will hear the true Dhamma. When you hear the true Dhamma, Māgaṇḍiya, you will practice in accordance with the Dhamma. When you practice in accordance with the Dhamma, Māgaṇḍiya, you will know for yourself, you will see for yourself: ‘These are diseases, these are tumors, these are darts. Here these diseases, tumors, and darts cease without remainder. For me, with the cessation of clinging comes the cessation of becoming; with the cessation of becoming comes the cessation of birth; with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. Thus is the cessation of this entire mass of suffering.’”

222. Evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca[Pg.180]. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampada’’nti. ‘‘Yo kho, māgaṇḍiya, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati; catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā’’ti. ‘‘Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā’’ti. Alattha kho māgaṇḍiyo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā māgaṇḍiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā māgaṇḍiyo arahataṃ ahosīti.

222. When this was said, the wanderer Māgaṇḍiya said to the Blessed One: “Excellent, Master Gotama, excellent! Just as, Master Gotama, one might set upright what was overturned, reveal what was hidden, show the path to one who is lost, or hold up an oil lamp in the darkness so that those with eyes might see forms—in the same way the Dhamma has been made clear by Master Gotama in many ways. I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of bhikkhus. May I receive the going forth in Master Gotama’s presence, may I receive the higher ordination.” “Whoever, Māgaṇḍiya, having previously belonged to another sect, desires the going forth and the higher ordination in this Dhamma and Discipline, must first undergo probation for four months. At the end of four months, if the bhikkhus are satisfied, they may give him the going forth and the higher ordination into the state of a bhikkhu. However, individual differences are known to me in this matter.” “If, venerable sir, those who previously belonged to another sect and desire the going forth and the higher ordination in this Dhamma and Discipline must undergo probation for four months, and at the end of four months, if the bhikkhus are satisfied, they give them the going forth and the higher ordination into the state of a bhikkhu—then I will undergo probation for four years. At the end of four years, if the bhikkhus are satisfied, let them give me the going forth and the higher ordination into the state of a bhikkhu.” The wanderer Māgaṇḍiya received the going forth in the Blessed One’s presence; he received the higher ordination. And soon after his higher ordination, the Venerable Māgaṇḍiya, dwelling alone, withdrawn, diligent, ardent, and resolute, realized for himself with direct knowledge, here and now, that unsurpassed consummation of the holy life for which clansmen rightly go forth from the household life into homelessness. He understood: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” And the Venerable Māgaṇḍiya became one of the arahants.

Māgaṇḍiyasuttaṃ niṭṭhitaṃ pañcamaṃ.

The Māgaṇḍiya Sutta, the fifth, is concluded.

6. Sandakasuttaṃ

6. The Sandaka Sutta

223. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena sandako paribbājako pilakkhaguhāyaṃ paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi. Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito bhikkhū āmantesi – ‘‘āyāmāvuso, yena devakatasobbho tenupasaṅkamissāma guhādassanāyā’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena devakatasobbho tenupasaṅkami. Tena kho pana samayena sandako paribbājako mahatiyā [Pg.181] paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, 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. Addasā kho sandako paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha; ayaṃ samaṇassa gotamassa sāvako āgacchati samaṇo ānando. Yāvatā kho pana samaṇassa gotamassa sāvakā kosambiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro samaṇo ānando. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Atha kho te paribbājakā tuṇhī ahesuṃ.

223. Thus have I heard: At one time the Blessed One was dwelling at Kosambī, in Ghosita’s Park. Now at that time the wanderer Sandaka was staying in the Pilakkha cave together with a large assembly of wanderers, about five hundred in number. Then in the evening, the Venerable Ānanda arose from seclusion and addressed the bhikkhus: "Come, friends, let us go to the Devakata Pool to see the cave." "Yes, friend," those bhikkhus replied to the Venerable Ānanda. Then the Venerable Ānanda, together with a number of bhikkhus, went to the Devakata Pool. At that time, the wanderer Sandaka was seated with his large assembly of wanderers, making a loud, great noise, an uproar, while telling many kinds of base talk—such as talk about kings, robbers, chief ministers, armies, dangers, battles, food, drink, clothes, beds, garlands, perfumes, relatives, vehicles, villages, towns, cities, countries, women, men, heroes, streets, wells, the departed, various kinds of talk, speculation about the world, speculation about the ocean, and talk about being and non-being. The wanderer Sandaka saw the Venerable Ānanda coming from afar. Upon seeing him, he quieted his own assembly: "Be quiet, sirs, do not make a sound. This ascetic Ānanda, a disciple of the ascetic Gotama, is coming. Of all the disciples of the ascetic Gotama dwelling in Kosambī, this ascetic Ānanda is one of them. These venerable ones love quiet, are trained in quiet, and praise quiet. Perhaps, upon seeing a quiet assembly, he might think it worthwhile to approach." Then those wanderers fell silent.

224. Atha kho āyasmā ānando yena sandako paribbājako tenupasaṅkami. Atha kho sandako paribbājako āyasmantaṃ ānandaṃ etadavoca – ‘‘etu kho bhavaṃ ānando, svāgataṃ bhoto ānandassa. Cirassaṃ kho bhavaṃ ānando imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu bhavaṃ ānando, idamāsanaṃ paññatta’’nti. Nisīdi kho āyasmā ānando paññatte āsane. Sandakopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sandakaṃ paribbājakaṃ āyasmā ānando etadavoca – ‘‘kāyanuttha, sandaka, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Tiṭṭhatesā, bho ānanda, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā bhoto ānandassa kathā dullabhā bhavissati pacchāpi savanāya. Sādhu vata bhavantaṃyeva ānandaṃ paṭibhātu sake ācariyake dhammīkathā’’ti. ‘‘Tena hi, sandaka, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ bho’’ti kho sandako paribbājako āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca – ‘‘cattārome[Pg.182], sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena abrahmacariyavāsā akkhātā cattāri ca anassāsikāni brahmacariyāni akkhātāni, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti. ‘‘Katame pana te, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti?

224. Then the Venerable Ānanda approached the wanderer Sandaka. The wanderer Sandaka then said this to the Venerable Ānanda: 'May the Venerable Ānanda come; welcome to the Venerable Ānanda. It has been a long time, indeed, since the Venerable Ānanda made this occasion to come here. May the Venerable Ānanda be seated; this seat is prepared.' The Venerable Ānanda sat down on the prepared seat. The wanderer Sandaka also took a certain low seat and sat down to one side. To the wanderer Sandaka, who was seated to one side, the Venerable Ānanda said this: 'For what talk, Sandaka, are you now assembled? And what was the unfinished talk among you?' 'Let that talk be, Venerable Ānanda, for which we are now assembled. That talk will not be difficult for the Venerable Ānanda to hear later on. It would be good, venerable sir, if a Dhamma talk concerning your own teacher's doctrine would occur to the Venerable Ānanda himself.' 'In that case, Sandaka, listen and apply your mind well; I will speak.' 'Yes, venerable sir,' the wanderer Sandaka replied to the Venerable Ānanda. The Venerable Ānanda said this: 'Sandaka, these four ways of life that are not the holy life have been declared by that Blessed One who knows, who sees, the Arahant, the Perfectly Enlightened One, and four uncomforting holy lives have been declared, wherein a wise person would certainly not live the holy life, and living it, would not accomplish the right, wholesome Dhamma.' 'But which, Venerable Ānanda, are those four ways of life that are not the holy life declared by that Blessed One who knows, who sees, the Arahant, the Perfectly Enlightened One, wherein a wise person would certainly not live the holy life, and living it, would not accomplish the right, wholesome Dhamma?'

225. ‘‘Idha, sandaka, ekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso yadā kālaṅkaroti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo; dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti.

225. 'Here, Sandaka, a certain teacher has such a saying, such a view: "There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good and bad actions. There is no this world, no other world. There is no mother, no father. There are no spontaneously arisen beings. There are in the world no recluses and brahmins who are rightly directed, rightly practiced, who, having realized for themselves by direct knowledge this world and the other world, make it known. This person is composed of the four great elements. When one dies, the earth element returns to and merges with the external earth-body, the water element returns to and merges with the external water-body, the fire element returns to and merges with the external fire-body, the air element returns to and merges with the external air-body, and the faculties pass into space. Men with the bier as their fifth carry the dead away; their footprints are seen as far as the charnel ground. The bones become pigeon-colored. Offerings end in ashes. This which is called giving is a doctrine of fools. Of those who profess an affirmationist doctrine, their speech is empty, false, and mere babble. Both the foolish and the wise, with the breakup of the body, are annihilated and perish; they do not exist after death."'"

‘‘Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso yadā kālaṅkaroti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ [Pg.183] anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo; dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho kāyassa bhedā ucchijjissāma, vinassissāma, na bhavissāma paraṃ maraṇā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso aya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

Therein, Sandaka, a wise person reflects thus: 'This venerable teacher speaks thus and holds this view: “There is nothing given, nothing sacrificed, nothing offered. There is no fruit or result of good and bad deeds. There is no this world, no other world. There is no mother, no father. There are no spontaneously arisen beings. There are no ascetics or brahmins in the world who are well-gone and well-practiced, who, having realized it for themselves through direct knowledge, make known this world and the other world. This person is composed of the four great elements. When they die, earth returns to the earth element, water to the water element, fire to the fire element, air to the air element, and the faculties pass into space. Men, with the bier as the fifth, carry away the dead; their praises are known only as far as the charnel ground. The bones become the color of a dove. Offerings end in ashes. This giving is a teaching prescribed by fools. The speech of those who profess a doctrine of ‘there is’ is empty, false, and mere babble. Both the foolish and the wise, with the breakup of the body, are annihilated and perish; they do not exist after death.” If this venerable teacher’s word is true, then for me in this teaching, what is undone is done, and what is unlived is lived. We both have reached the same state of sameness, even I who do not declare: ‘We both, with the breakup of the body, will be annihilated, will perish, and will not exist after death.’ Excessive indeed are this venerable teacher’s practices of nakedness, shaven-headedness, squatting, and plucking out hair and beard, while I dwell in a home crowded with children, enjoying sandalwood from Kasi, wearing garlands, scents, and unguents, and accepting gold and silver. I will have the very same future destiny as this venerable teacher! Knowing what, seeing what of a future life, should I live the holy life under this teacher?’ Realizing, ‘This is a life devoid of the holy life,’ they become disgusted with that holy life and depart. This, Sandaka, is the first life devoid of the holy life declared by the Blessed One—who knows and sees, the Arahant, the Perfectly Enlightened One—wherein a wise person would certainly not live the holy life, and if they did, they would not accomplish the methodical, wholesome Dhamma.

226. ‘‘Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘karoto kārayato chindato chedāpayato pacato pācāpayato socayato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi [Pg.184] pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti.

226. Furthermore, Sandaka, there is another teacher who speaks thus, holds such a view: 'For one who acts or causes another to act, who cuts or causes another to cut, who torments or causes another to torment, who causes grief or causes another to cause grief, who becomes weary or causes another to become weary, who trembles or causes another to tremble, who destroys life, takes what is not given, breaks into a house, plunders, burglarizes a single house, commits highway robbery, commits adultery, or speaks falsely—for one who acts thus, no evil is done. Even if with a razor-edged wheel one were to make all the living beings on this earth into a single mass of flesh, a single heap of flesh, from that there is no evil, no inflow of evil. Even if one were to go along the southern bank of the Ganges killing and causing to kill, cutting and causing to cut, tormenting and causing to torment, from that there is no evil, no inflow of evil. Even if one were to go along the northern bank of the Ganges giving and causing to give, sacrificing and causing to sacrifice, from that there is no merit, no inflow of merit. Through giving, taming, restraint, and truthful speech, there is no merit, no inflow of merit.'

‘‘Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubhinnaṃ kurutaṃ na karīyati pāpa’nti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso aya’nti iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

In that case, Sandaka, a wise person reflects thus: 'This venerable teacher is one who speaks thus, who holds such a view: “For one who acts or causes another to act, for one who cuts or causes another to cut, for one who torments or causes another to torment, for one who grieves or causes another to grieve, for one who becomes weary or causes another to become weary, for one who trembles or causes another to tremble, for one who destroys life, takes what is not given, breaks into a house, plunders, commits burglary, stands on the highway, goes to another’s wife, or speaks falsehood—for one who does these things, no evil is done. Even if one were to make the beings on this earth into a single heap of flesh, a single mass of flesh, with a razor-edged wheel, from that cause there is no evil, there is no influx of evil. If one were to go along the south bank of the Ganges killing, causing to kill, cutting, causing to cut, tormenting, causing to torment, from that cause there is no evil, there is no influx of evil. If one were to go along the north bank of the Ganges giving, causing to give, sacrificing, causing to sacrifice, from that cause there is no merit, there is no influx of merit. Through giving, self-control, restraint, and truthful speech, there is no merit, there is no influx of merit.” If this venerable teacher’s word is true, then for me, in this teaching, what is not done is as good as done, and the life not lived is as good as lived. We are both exactly equal here, having attained the same state, even I who do not say, “For both who act, no evil is done.” Indeed, this venerable teacher’s nakedness, shaven-headedness, squatting posture, and plucking out of hair and beard are then superfluous, since I—who dwell in a home crowded with children, enjoying Kāsi sandalwood, wearing garlands, perfumes, and ointments, and accepting gold and silver—will have the very same destination in the next life as this venerable teacher. So I, knowing what, seeing what, shall I live the holy life under this teacher? Realizing, “This is a way of life that is not the holy life,” and having understood this, becoming disgusted with that holy life, he departs. This, Sandaka, is the second way of life that is not the holy life, declared by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person would certainly not live the holy life; and if they were to live it, they would not accomplish the right and wholesome Dhamma.

227. ‘‘Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā [Pg.185] saṃkilissanti; natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti; natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti.

227. Furthermore, Sandaka, some teacher here is one who speaks thus, who holds such a view: ‘There is no cause, no condition for the defilement of beings; beings are defiled without cause and without condition. There is no cause, no condition for the purification of beings; beings are purified without cause and without condition. There is no strength, there is no energy, there is no human stamina, there is no human exertion. All beings, all living things, all creatures, all souls are without mastery, without strength, without energy, determined by destiny, circumstance, and nature, and they experience pleasure and pain in the six classes of birth alone.’

‘‘Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi hetu, natthi paccayo sattānaṃ saṃkilesāya, ahetū appaccayā sattā saṃkilissanti. Natthi hetu natthi paccayo sattānaṃ visuddhiyā, ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo, sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho ahetū appaccayā visujjhissāmā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso aya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

In that case, Sandaka, a wise person reflects thus: 'This venerable teacher is one who speaks thus, who holds such a view: “There is no cause, no condition for the defilement of beings; beings are defiled without cause and without condition. There is no cause, no condition for the purification of beings; beings are purified without cause and without condition. There is no strength, there is no energy, there is no human stamina, there is no human exertion. All beings, all living things, all creatures, all souls are without mastery, without strength, without energy, determined by destiny, circumstance, and nature, and they experience pleasure and pain in the six classes of birth alone.” If this venerable teacher’s word is true, then for me, in this teaching, what is not done is as good as done, and the life not lived is as good as lived. We are both exactly equal here, having attained the same state, even I who do not say, “We both will be purified without cause and without condition.” Indeed, this venerable teacher’s nakedness, shaven-headedness, squatting posture, and plucking out of hair and beard are then superfluous, since I—who dwell in a home crowded with children, enjoying Kāsi sandalwood, wearing garlands, perfumes, and ointments, and accepting gold and silver—will have the very same destination in the next life as this venerable teacher. So I, knowing what, seeing what, shall I live the holy life under this teacher? Realizing, “This is a way of life that is not the holy life,” and having understood this, becoming disgusted with that holy life, he departs. This, Sandaka, is the third way of life that is not the holy life, declared by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One, wherein a wise person would certainly not live the holy life; and if they were to live it, they would not accomplish the right and wholesome Dhamma.

228. ‘‘Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā, te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame – ime sattakāyā akaṭā akaṭavidhā animmitā [Pg.186] animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti. Sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti. Hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.

228. Furthermore, Sandaka, there is a certain teacher who holds this doctrine and view: ‘There are these seven bodies, unmade, unfashioned, uncreated, not caused to be created, barren, standing firm as a mountain peak, standing firm like a pillar. They do not move, do not change, do not harm one another, nor are they capable of causing one another pleasure, pain, or both pleasure and pain. Which seven? The earth-body, the water-body, the fire-body, the wind-body, pleasure, pain, and the life-principle as the seventh—these seven bodies are unmade, unfashioned, uncreated, not caused to be created, barren, standing firm as a mountain peak, standing firm like a pillar. They do not move, do not change, do not harm one another, nor are they capable of causing one another pleasure, pain, or both pleasure and pain. Here, there is no killer, no instigator of killing, no hearer, no proclaimer, no knower, no instructor. Even if one were to cut off someone’s head with a sharp sword, no one would be depriving anyone of life. The sword merely passes through the space between these seven bodies. There are one million four hundred thousand principal wombs, and six thousand, and six hundred; five hundred actions, and five actions, and three actions, and an action and a half-action; sixty-two paths, sixty-two intermediate aeons, six classes of high birth, eight stages of human existence, forty-nine hundred Ājīvakas, forty-nine hundred wanderers, forty-nine hundred Nāga abodes, two thousand faculties, three thousand hells, thirty-six realms of dust, seven sentient conceptions, seven non-sentient conceptions, seven knot-conceptions, many devas, countless humans, many demons, seven great lakes, seven great knots, seven great precipices, seven hundred precipices, seven great dreams, seven hundred lesser dreams, and eighty-four hundred thousand great aeons—through which fools and the wise alike will wander and transmigrate until they make an end of suffering. There is no such thing as: "By this morality, observance, austerity, or holy life, I will ripen unripened kamma or exhaust ripened kamma by experiencing it again and again." Pleasure and pain are measured out, the round of rebirth is limited; there is no decrease or increase, no rise or fall. Just as a ball of thread, when thrown, unwinds until it is exhausted, so too fools and the wise alike will wander and transmigrate until they make an end of suffering.’

‘‘Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame – ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā [Pg.187] ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti. Sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti, hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti. Sace pana imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi. ‘Ubho sandhāvitvā saṃsaritvā dukkhassantaṃ karissāmā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso aya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

In that doctrine, Sandaka, a wise person reflects thus: 'This venerable teacher holds such a view and doctrine: “There are these seven bodies, unmade, unfashioned, uncreated, not caused to be created, barren, stable like a mountain peak, firmly established like a pillar. They do not move, do not alter, do not affect one another. They are incapable of causing one another pleasure, pain, or both pleasure and pain. Which seven? The earth-body, the water-body, the fire-body, the air-body, pleasure, pain, and the life-faculty as the seventh—these seven bodies are unmade, unfashioned, uncreated, not caused to be created, barren, stable like a mountain peak, firmly established like a pillar. They do not move, do not alter, do not affect one another. They are incapable of causing one another pleasure, pain, or both pleasure and pain. Herein, there is no killer, no causer of killing, no hearer, no one who causes to hear, no knower, no one who causes to know. Even if one cuts off another’s head with a sharp sword, no one deprives anyone of life. The sword merely passes through the space between the seven bodies. There are fourteen hundred thousand primary wombs, sixty-six hundred, five hundred kammas, five kammas, three kammas, kamma and half-kamma, sixty-two paths, sixty-two intermediate aeons, six classes of birth, eight stages of human existence, forty-nine hundred kinds of Ājīvakas, forty-nine hundred kinds of wanderers, forty-nine hundred kinds of Nāga abodes, twenty hundred faculties, thirty hundred hells, thirty-six dust elements, seven perceptive wombs, seven non-perceptive wombs, seven knot-wombs, seven gods, seven humans, seven goblins, seven lakes, seven great knots, seven precipices, seven hundred precipices, seven dreams, and seven hundred dreams, and eighty-four hundred thousand great aeons through which fools and the wise, having wandered and transmigrated, will make an end of suffering. Herein, there is no such thing as: ‘By this virtue, observance, austerity, or holy life, I will ripen unripened kamma or eradicate ripened kamma by repeatedly experiencing it.’ There is no such thing as pleasure and pain being measured out, or saṃsāra having a fixed end. There is no decrease or increase, no low or high. Just as a ball of thread, when thrown, unwinds to its full extent, so too fools and the wise, having wandered and transmigrated, will make an end of suffering.” If this venerable teacher’s words were true, then for me, what is not done is done, and what is not lived is lived. Both of us here have attained the same state, the state of being the same—I who do not hold this view, and he who does. Indeed, the practices of this venerable teacher are superfluous—the nakedness, shaven head, squatting posture, and plucking of hair and beard—if I, who live at home crowded with children, enjoy sandalwood from Kasi, wear garlands, perfumes, and ointments, and accept gold and silver, am to have the same destination in the next life as this venerable teacher. Knowing and seeing what, would I then practice the holy life under this teacher? Knowing, ‘This is a non-holy life,’ he becomes disgusted with that holy life and departs. This, Sandaka, is the fourth non-holy life declared by the Blessed One, who knows and sees, the Arahant, the Perfectly Self-Enlightened One, wherein a wise person would certainly not live the holy life, or living it, would not attain the proper, wholesome Dhamma.

‘‘Ime [Pg.188] kho te, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti.

These, Sandaka, are the four non-holy lives declared by that Blessed One, who knows and sees, the Arahant, the Perfectly Self-Enlightened One, wherein a wise person would certainly not live the holy life, or living it, would not attain the proper, wholesome Dhamma.

‘‘Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsāva samānā ‘abrahmacariyavāsā’ti akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalanti. Katamāni pana tāni, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti?

Wonderful, Venerable Ānanda, amazing, Venerable Ānanda! To such an extent has the Blessed One, who knows and sees, the Arahant, the Perfectly Self-Enlightened One, declared these four non-holy lives to be 'non-holy lives', wherein a wise person would certainly not live the holy life, or living it, would not attain the proper, wholesome Dhamma. But what, Venerable Ānanda, are those four unreliable holy lives declared by the Blessed One, who knows and sees, the Arahant, the Perfectly Self-Enlightened One, wherein a wise person would certainly not live the holy life, or living it, would not attain the proper, wholesome Dhamma?

229. ‘‘Idha, sandaka, ekacco satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. So suññampi agāraṃ pavisati, piṇḍampi na labhati, kukkuropi ḍaṃsati, caṇḍenapi hatthinā samāgacchati, caṇḍenapi assena samāgacchati, caṇḍenapi goṇena samāgacchati, itthiyāpi purisassapi nāmampi gottampi pucchati, gāmassapi nigamassapi nāmampi maggampi pucchati. So ‘kimida’nti puṭṭho samāno ‘suññaṃ me agāraṃ pavisitabbaṃ ahosi’, tena pāvisiṃ; ‘piṇḍampi aladdhabbaṃ ahosi’, tena nālatthaṃ; ‘kukkurena ḍaṃsitabbaṃ ahosi’, tenamhi daṭṭho; ‘caṇḍena hatthinā samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena assena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena goṇena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘itthiyāpi purisassapi nāmampi gottampi pucchitabbaṃ ahosi’, tena pucchiṃ; ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi’, tena pucchinti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti…pe… ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi, tena pucchi’nti[Pg.189]. So ‘anassāsikaṃ idaṃ brahmacariya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

229. Here, Sandaka, a certain teacher professes to be all-knowing, all-seeing, and claims complete knowledge and vision, saying: ‘Whether I am walking, standing, sleeping, or awake, knowledge and vision are constantly and continuously present to me.’ Yet he enters an empty house, does not receive alms-food, is bitten by a dog, encounters a fierce elephant, a fierce horse, and a fierce bull. He asks the name and clan of a woman and a man, and asks the name of a village and a town, and the path. When asked, ‘What is this?’, he replies: ‘It was to be that I would enter an empty house, so I entered. It was to be that I would not obtain alms-food, so I did not obtain it. It was to be that I would be bitten by a dog, so I was bitten. It was to be that I would encounter a fierce elephant, so I did. It was to be that I would encounter a fierce horse, so I did. It was to be that I would encounter a fierce bull, so I did. It was to be that I would ask the name and clan of a woman and a man, so I asked. It was to be that I would ask the name of a village and a town, and the path, so I asked.’ Therein, Sandaka, an intelligent man reflects thus: ‘This venerable teacher professes to be all-knowing, all-seeing, and claims complete knowledge and vision… and yet he says, “It was to be that I would ask the name of a village and a town, and the path, so I asked.”’ Having understood, ‘This holy life is unconsoling,’ he becomes disenchanted with that holy life and departs. This, Sandaka, is the first unconsoling holy life declared by that Blessed One who is knowing, seeing, an Arahant, a Perfectly Self-Enlightened One, wherein an intelligent man would certainly not live the holy life, and living it, would not accomplish the right and wholesome Dhamma.

230. ‘‘Puna caparaṃ, sandaka, idhekacco satthā anussaviko hoti anussavasacco. So anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. Anussavikassa kho pana, sandaka, satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā anussaviko anussavasacco so anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. Anussavikassa kho pana satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti’. So ‘anassāsikaṃ idaṃ brahmacariya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

230. Furthermore, Sandaka, here a certain teacher is one who relies on oral tradition, who holds that tradition as truth. He teaches the Dhamma based on oral tradition, on what has been handed down in a lineage, on the authority of the scriptures. But, Sandaka, for a teacher who relies on oral tradition and holds that tradition as truth, what he teaches may be well-heard or badly-heard; it may be so or it may be otherwise. Therein, Sandaka, an intelligent man reflects thus: ‘This venerable teacher relies on oral tradition and holds that tradition as truth… what he teaches may be well-heard or badly-heard; it may be so or it may be otherwise.’ Having understood, ‘This holy life is unconsoling,’ he becomes disenchanted with that holy life and departs. This, Sandaka, is the second unconsoling holy life declared by that Blessed One who is knowing, seeing, an Arahant, a Perfectly Self-Enlightened One, wherein an intelligent man would certainly not live the holy life, and living it, would not accomplish the right and wholesome Dhamma.

231. ‘‘Puna caparaṃ, sandaka, idhekacco satthā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ dhammaṃ deseti. Takkissa kho pana, sandaka, satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā takkī vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ dhammaṃ deseti. Takkissa kho pana satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti’. So ‘anassāsikaṃ idaṃ brahmacariya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

231. Furthermore, Sandaka, here a certain teacher is a reasoner, an investigator. He teaches a Dhamma hammered out by reasoning, followed out by investigation, of his own invention. But, Sandaka, for a teacher who is a reasoner and an investigator, his reasoning may be well-reasoned or badly-reasoned; it may be so or it may be otherwise. Therein, Sandaka, an intelligent man reflects thus: ‘This venerable teacher is a reasoner and an investigator. He teaches a Dhamma hammered out by reasoning, followed out by investigation, of his own invention. For a teacher who is a reasoner and an investigator, his reasoning may be well-reasoned or badly-reasoned; it may be so or it may be otherwise.’ Having understood, ‘This holy life is unconsoling,’ he becomes disenchanted with that holy life and departs. This, Sandaka, is the third unconsoling holy life declared by that Blessed One who is knowing, seeing, an Arahant, a Perfectly Self-Enlightened One, wherein an intelligent man would certainly not live the holy life, and living it, would not accomplish the right and wholesome Dhamma.

232. ‘‘Puna [Pg.190] caparaṃ, sandaka, idhekacco satthā mando hoti momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā mando momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. So ‘anassāsikaṃ idaṃ brahmacariya’nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catutthaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

232. Furthermore, Sandaka, here a certain teacher is dull, utterly bewildered. Due to his dullness and utter bewilderment, when asked a question on this or that point, he resorts to verbal evasion and eel-wriggling, saying: ‘I do not hold that it is so. I do not hold that it is thus. I do not hold that it is otherwise. I do not hold that it is not. I do not hold that it is not not.’ Therein, Sandaka, an intelligent man reflects thus: ‘This venerable teacher is dull, utterly bewildered. Due to his dullness and utter bewilderment, when asked a question on this or that point, he resorts to verbal evasion and eel-wriggling, saying: “I do not hold that it is so. I do not hold that it is thus. I do not hold that it is otherwise. I do not hold that it is not. I do not hold that it is not not.”’ Having understood, ‘This holy life is unconsoling,’ he becomes disenchanted with that holy life and departs. This, Sandaka, is the fourth unconsoling holy life declared by that Blessed One who is knowing, seeing, an Arahant, a Perfectly Self-Enlightened One, wherein an intelligent man would certainly not live the holy life, and living it, would not accomplish the right and wholesome Dhamma.

‘‘Imāni kho, (tāni sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala’’nti.

Sandaka, these indeed are the four comfortless holy lives declared by that Blessed One—who knows, who sees, the Arahant, the Perfectly Enlightened One—wherein a wise person should certainly not live the holy life, and, while living it, would not accomplish the right, wholesome Dhamma.

‘‘Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāneva brahmacariyāni anassāsikāni brahmacariyānīti akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ. So pana, bho ānanda, satthā kiṃ vādī kiṃ akkhāyī yattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusala’’nti.

Wonderful, venerable Ānanda! Marvelous, venerable Ānanda! How well have the four comfortless holy lives been declared as comfortless holy lives by that Blessed One who knows, who sees, the Arahant, the Perfectly Enlightened One—wherein a wise person should certainly not live the holy life, and, while living it, would not accomplish the right, wholesome Dhamma. But, venerable Ānanda, what is the doctrine and what is the teaching of that teacher wherein a wise person should certainly live the holy life, and, while living it, would accomplish the right, wholesome Dhamma?

233. ‘‘Idha, sandaka, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi [Pg.191] dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

233. Here, Sandaka, a Tathāgata arises in the world, an Arahant, a Perfectly Enlightened One, perfect in knowledge and conduct, the Well-farer, the Knower of worlds, the unsurpassed leader of persons to be tamed, the Teacher of gods and humans, the Buddha, the Blessed One. … He, having abandoned these five hindrances, which are defilements of the mind and weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, enters and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. Sandaka, in the case of a teacher under whom a disciple attains such a sublime distinction, there a wise person should certainly live the holy life, and, while living it, would accomplish the right, wholesome Dhamma.

‘‘Puna caparaṃ, sandaka, bhikkhu vitakkavicārānaṃ vūpasamā…pe... dutiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

Furthermore, Sandaka, with the stilling of applied and sustained thought, a bhikkhu enters and abides in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and has rapture and pleasure born of concentration. Sandaka, in the case of a teacher under whom a disciple attains such a sublime distinction, there a wise person should certainly live the holy life, and, while living it, would accomplish the right, wholesome Dhamma.

‘‘Puna caparaṃ, sandaka, bhikkhu pītiyā ca virāgā upekkhako ca viharati…pe… tatiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

Furthermore, Sandaka, with the fading away of rapture, a bhikkhu abides in equanimity, mindful and fully aware, and experiences pleasure with the body. He enters and abides in the third jhāna, of which the noble ones declare, ‘Equanimous and mindful, he has a pleasant abiding.’ Sandaka, in the case of a teacher under whom a disciple attains such a sublime distinction, there a wise person should certainly live the holy life, and, while living it, would accomplish the right, wholesome Dhamma.

‘‘Puna caparaṃ, sandaka, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

Furthermore, Sandaka, with the abandoning of pleasure and pain—and with the previous disappearance of joy and grief—a bhikkhu enters and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. Sandaka, in the case of a teacher under whom a disciple attains such a sublime distinction, there a wise person should certainly live the holy life, and, while living it, would accomplish the right, wholesome Dhamma.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

When his mind is thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollecting past lives. He recollects his manifold past lives, that is, one birth, two births… Thus he recollects his manifold past lives with their aspects and details. Sandaka, in the case of a teacher under whom a disciple attains such a sublime distinction, there a wise person should certainly live the holy life, and, while living it, would accomplish the right, wholesome Dhamma.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati [Pg.192] tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

When his mind is thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate. He understands how beings fare in accordance with their kamma. Sandaka, in the case of a teacher under whom a disciple attains such a sublime distinction, there a wise person should certainly live the holy life, and, while living it, would accomplish the right, wholesome Dhamma.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusala’’nti.

When his mind is thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. He understands as it really is: ‘This is suffering.’ He understands as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the path leading to the cessation of suffering.’ He understands as it really is: ‘These are the taints.’ He understands as it really is: ‘This is the origin of the taints.’ He understands as it really is: ‘This is the cessation of the taints.’ He understands as it really is: ‘This is the path leading to the cessation of the taints.’ Knowing and seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. When it is liberated, the knowledge arises: ‘It is liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ Sandaka, in the case of a teacher under whom a disciple attains such a sublime distinction, there a wise person should certainly live the holy life, and, while living it, would accomplish the right, wholesome Dhamma.

234. ‘‘Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto paribhuñjeyya so kāme’’ti? ‘‘Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto abhabbo so pañcaṭṭhānāni ajjhācarituṃ. Abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevetuṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe agāriyabhūto. Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto abhabbo so imāni pañcaṭṭhānāni ajjhācaritu’’nti.

234. “But, Venerable Ānanda, would that bhikkhu who is an Arahant, whose taints are destroyed, who has lived the holy life, done what was to be done, laid down the burden, attained his own welfare, whose fetters of existence are completely destroyed, and is liberated by perfect knowledge—would such a one enjoy sensual pleasures?” “Sandaka, that bhikkhu who is an Arahant, whose taints are destroyed, who has lived the holy life, done what was to be done, laid down the burden, attained his own welfare, whose fetters of existence are completely destroyed, and is liberated by perfect knowledge—such a one is incapable of transgressing five points. A bhikkhu whose taints are destroyed is incapable of intentionally depriving a living being of life. A bhikkhu whose taints are destroyed is incapable of taking what is not given, which is reckoned as theft. A bhikkhu whose taints are destroyed is incapable of engaging in sexual intercourse. A bhikkhu whose taints are destroyed is incapable of knowingly speaking falsehood. A bhikkhu whose taints are destroyed is incapable of enjoying sensual pleasures by storing them up, as he did formerly as a householder. Sandaka, that bhikkhu who is an Arahant, whose taints are destroyed, who has lived the holy life, done what was to be done, laid down the burden, attained his own welfare, whose fetters of existence are completely destroyed, and is liberated by perfect knowledge—such a one is incapable of transgressing these five points.”

235. ‘‘Yo [Pg.193] pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ – ‘khīṇā me āsavā’’’ti? ‘‘Tena hi, sandaka, upamaṃ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, sandaka, purisassa hatthapādā chinnā; tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ (jānāti – ‘chinnā me hatthapādā’ti, udāhu paccavekkhamāno jānāti – ‘chinnā me hatthapādā’’’ti? ‘‘Na kho, bho ānanda, so puriso satataṃ samitaṃ jānāti – ‘chinnā me hatthapādā’ ti.) Api ca kho pana naṃ paccavekkhamāno jānāti – ‘chinnā me hatthapādā’’’ti. ‘‘Evameva kho, sandaka, yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ (ñāṇadassanaṃ na paccupaṭṭhitaṃ – ‘khīṇā me āsavā’ti;) api ca kho pana naṃ paccavekkhamāno jānāti – ‘khīṇā me āsavā’’’ti.

235. “But, Venerable Ānanda, for that bhikkhu who is an Arahant, whose taints are destroyed, who has lived the holy life, done what was to be done, laid down the burden, attained his own welfare, whose fetters of existence are completely destroyed, and is liberated by perfect knowledge—is the knowledge and vision ‘My taints are destroyed’ constantly and continuously present to him while he is walking, standing, sleeping, or awake?” “Well then, Sandaka, I shall make a comparison for you; for by means of a comparison, some wise persons here understand the meaning of what is said. Suppose, Sandaka, a man’s hands and feet were cut off. For that man, while walking, standing, sleeping, or awake, does he constantly and continuously know, ‘My hands and feet are cut off,’ or does he know it when he reflects upon it?” “No, Venerable Ānanda, that man does not constantly and continuously know, ‘My hands and feet are cut off.’ Rather, he knows it when he reflects upon it.” “In the same way, Sandaka, for that bhikkhu who is an Arahant, whose taints are destroyed, who has lived the holy life, done what was to be done, laid down the burden, attained his own welfare, whose fetters of existence are completely destroyed, and is liberated by perfect knowledge—the knowledge and vision ‘My taints are destroyed’ is not constantly and continuously present to him while he is walking, standing, sleeping, or awake; rather, he knows it when he reflects upon it.”

236. ‘‘Kīvabahukā pana, bho ānanda, imasmiṃ dhammavinaye niyyātāro’’ti? ‘‘Na kho, sandaka, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye imasmiṃ dhammavinaye niyyātāro’’ti. ‘‘Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Na ca nāma sadhammokkaṃsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti. Ime panājīvakā puttamatāya puttā attānañceva ukkaṃsenti, pare ca vambhenti tayo ceva niyyātāro paññapenti, seyyathidaṃ – nandaṃ vacchaṃ, kisaṃ saṃkiccaṃ, makkhaliṃ gosāla’’nti. Atha kho sandako paribbājako sakaṃ parisaṃ āmantesi – ‘‘carantu bhonto samaṇe gotame brahmacariyavāso. Na dāni sukaraṃ amhehi lābhasakkārasiloke pariccajitu’’nti. Iti hidaṃ sandako paribbājako sakaṃ parisaṃ uyyojesi bhagavati brahmacariyeti.

236. “But, Venerable Ānanda, how many are there who find deliverance in this Dhamma and Discipline?” “Not just one hundred, Sandaka, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but indeed many more are those who find deliverance in this Dhamma and Discipline.” “It is wonderful, Venerable Ānanda, it is marvelous! There is no praising of one's own teaching and no disparaging of others', and the teaching of the Dhamma is given at length, whereby so many who find deliverance are made known. But these Ājīvakas, like the sons of a mother whose son has died, praise themselves and disparage others, and they make known only three who find deliverance, namely: Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla.” Then the wanderer Sandaka addressed his own assembly: “Go, venerable sirs, live the holy life under the ascetic Gotama. It is not easy for us now to abandon gain, honor, and renown.” Thus the wanderer Sandaka dispatched his own assembly to the holy life under the Blessed One.

Sandakasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

The Sandaka Sutta, the sixth, is concluded.

7. Mahāsakuludāyisuttaṃ

7. The Greater Sakuludāyī Sutta

237. Evaṃ [Pg.194] me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṃ – annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – ‘‘atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyya’’nti. Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami. Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, 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. Addasā kho sakuludāyī paribbājako bhagavantaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpeti – ‘‘appasaddā bhonto hontu; mā bhonto saddamakattha. Ayaṃ samaṇo gotamo āgacchati; appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Atha kho te paribbājakā tuṇhī ahesuṃ. Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. Atha kho sakuludāyī paribbājako bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā; idamāsanaṃ paññatta’’nti. Nisīdi bhagavā paññatte āsane. Sakuludāyīpi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sakuludāyiṃ paribbājakaṃ bhagavā etadavoca –

237. Thus have I heard: At one time the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ Sanctuary. Now at that time, many well-known wanderers were staying at the Peacocks’ Feeding Ground, the wanderers’ park—namely, Annabhāra, Varadhara, the wanderer Sakuludāyī, and other well-known wanderers. Then the Blessed One, having dressed in the morning, took his bowl and robe and entered Rājagaha for alms. Then it occurred to the Blessed One: "It is still too early to walk for alms in Rājagaha. Why don’t I go to the Peacocks’ Feeding Ground, the wanderers’ park, where Sakuludāyī the wanderer is staying?" So the Blessed One went to the Peacocks’ Feeding Ground, the wanderers’ park. Now at that time, Sakuludāyī the wanderer was sitting with a large assembly of wanderers, making a loud, boisterous noise, engaged in various kinds of worldly talk—such as talk about kings, robbers, ministers, armies, dangers, battles, food, drink, clothes, beds, garlands, perfumes, relatives, vehicles, villages, towns, cities, countries, women, heroes, streets, watering places, the departed, miscellaneous tales, speculations about the world and the ocean, and talk about being or not being. Sakuludāyī the wanderer saw the Blessed One approaching from afar. Upon seeing him, he quieted his own assembly, saying: "Be quiet, sirs, do not make a noise. This ascetic Gotama is coming; he appreciates quiet and speaks in praise of quiet. Perhaps, knowing that our assembly is quiet, he may think to approach us." Then those wanderers fell silent. The Blessed One approached Sakuludāyī the wanderer. Sakuludāyī then said to the Blessed One: "Come, Venerable Sir, Blessed One! Welcome, Venerable Blessed One! It has been a long time since the Blessed One found an opportunity to come here. Please, Venerable Sir, sit down. This seat has been prepared." The Blessed One sat down on the prepared seat. Sakuludāyī the wanderer also took a low seat and sat to one side. When Sakuludāyī the wanderer was seated to one side, the Blessed One said to him:

238. ‘‘Kāyanuttha[Pg.195], udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Tiṭṭhatesā, bhante, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṃ samaṇabrāhmaṇānaṃ kutūhalasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘lābhā vata, bho, aṅgamagadhānaṃ, suladdhalābhā vata, bho, aṅgamagadhānaṃ! Tatrime samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṃ vassāvāsaṃ osaṭā. Ayampi kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ayampi kho makkhali gosālo…pe… ajito kesakambalo… pakudho kaccāyano… sañjayo belaṭṭhaputto… nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ko nu kho imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saṅghīnaṃ gaṇīnaṃ gaṇācariyānaṃ ñātānaṃ yasassīnaṃ titthakarānaṃ sādhusammatānaṃ bahujanassa sāvakānaṃ sakkato garukato mānito pūjito, kañca pana sāvakā sakkatvā garuṃ katvā upanissāya viharantī’’’ti?

238. "For what talk, Udāyī, were you sitting together just now? And what was this unfinished conversation of yours?" "Venerable sir, let that conversation for which we were sitting together just now be. That conversation will not be difficult for the Blessed One to hear later. Venerable sir, some days ago, quite some time ago, when ascetics and brahmins of various sects were sitting together, gathered together in the debating hall, this discussion arose among them: ‘Truly, good sirs, it is a gain for the people of Aṅga and Magadha, a great gain indeed for the people of Aṅga and Magadha, that these ascetics and brahmins—leaders of communities, leaders of groups, teachers of groups, well-known, famous, founders of schools, esteemed as good by many people—have come to spend the rains in Rājagaha. This Pūraṇa Kassapa is a leader of a community, a leader of a group, a teacher of a group, well-known, famous, a founder of a school, esteemed as good by many people; he too has come to spend the rains in Rājagaha. This Makkhali Gosāla… Ajita Kesakambala… Pakudha Kaccāyana… Sañjaya Belaṭṭhaputta… Nigaṇṭha Nātaputta is a leader of a community, a leader of a group, a teacher of a group, well-known, famous, a founder of a school, esteemed as good by many people; he too has come to spend the rains in Rājagaha. This ascetic Gotama is a leader of a community, a leader of a group, a teacher of a group, well-known, famous, a founder of a school, esteemed as good by many people; he too has come to spend the rains in Rājagaha. Now, which of these venerable ascetics and brahmins—leaders of communities, leaders of groups, teachers of groups, well-known, famous, founders of schools, esteemed as good by many people—is honored, respected, revered, and venerated by his disciples, and whom do his disciples live in dependence on, honoring and respecting him?’"

239. ‘‘Tatrekacce evamāhaṃsu – ‘ayaṃ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ pūraṇo kassapo anekasatāya parisāya dhammaṃ deseti. Tatraññataro pūraṇassa kassapassa sāvako saddamakāsi – ‘‘mā bhonto pūraṇaṃ kassapaṃ etamatthaṃ pucchittha; neso etaṃ jānāti; mayametaṃ jānāma, amhe etamatthaṃ pucchatha; mayametaṃ bhavantānaṃ byākarissāmā’’ti. Bhūtapubbaṃ pūraṇo kassapo [Pg.196] bāhā paggayha kandanto na labhati – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Nete, bhavante, pucchanti, amhe ete pucchanti; mayametesaṃ byākarissāmā’’ti. Bahū kho pana pūraṇassa kassapassa sāvakā vādaṃ āropetvā apakkantā – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’’ti. Iti pūraṇo kassapo sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’’’ti.

239. Therein, some said thus: 'Indeed, this Pūraṇa Kassapa has a company and a group, is a teacher of a group, is well-known, has a large retinue, is a founder of a doctrine, and is considered a good person by the great multitude. Yet he is not respected, revered, esteemed, or worshipped by his disciples; nor do the disciples live in dependence on Pūraṇa Kassapa, having respected and revered him. Formerly, Pūraṇa Kassapa was teaching the Dhamma to an assembly of many hundreds. Therein, a certain disciple of Pūraṇa Kassapa made a sound, saying: “Sirs, do not ask Pūraṇa Kassapa about this matter; he does not know it. We know it. Ask us about this matter; we will explain it to you.” Formerly, Pūraṇa Kassapa, with arms upraised and weeping, could not restrain them, saying: “Sirs, be quiet! Sirs, do not make a sound! They are not asking you; they are asking us. We will explain it to them.” Indeed, many of Pūraṇa Kassapa’s disciples, having leveled a charge against his doctrine, departed, saying: “You do not know this Dhamma and Discipline; I know this Dhamma and Discipline. How could you know this Dhamma and Discipline? You are one who has practiced wrongly; I am one who has practiced rightly. My statement is beneficial; yours is not beneficial. What should have been said before, you said after; what should have been said after, you said before. Your long-practiced teaching is overturned. A charge has been leveled against your doctrine; you are censured. Go, for the sake of freedom from this charge, or disentangle it if you are able!” Thus, Pūraṇa Kassapa is not respected, revered, esteemed, or worshipped by his disciples; nor do the disciples live in dependence on Pūraṇa Kassapa, having respected and revered him. And Pūraṇa Kassapa is reviled with a just reviling.'

‘‘Ekacce evamāhaṃsu – ‘ayampi kho makkhali gosālo…pe… ajito kesakambalo… pakudho kaccāyano… sañjayo belaṭṭhaputto… nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ nigaṇṭho nāṭaputto anekasatāya parisāya dhammaṃ deseti. Tatraññataro nigaṇṭhassa nāṭaputtassa sāvako saddamakāsi – mā bhonto nigaṇṭhaṃ nāṭaputtaṃ etamatthaṃ pucchittha; neso etaṃ jānāti; mayametaṃ jānāma, amhe etamatthaṃ pucchatha; mayametaṃ bhavantānaṃ byākarissāmāti. Bhūtapubbaṃ nigaṇṭho nāṭaputto bāhā paggayha kandanto na labhati – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Nete bhavante pucchanti, amhe ete pucchanti; mayametesaṃ byākarissāmā’’ti. Bahū kho pana nigaṇṭhassa nāṭaputtassa sāvakā vādaṃ āropetvā apakkantā – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi. Ahamasmi sammāpaṭipanno. Sahitaṃ me asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi [Pg.197] vā sace pahosī’’ti. Iti nigaṇṭho nāṭaputto sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Akkuṭṭho ca pana nigaṇṭho nāṭaputto dhammakkosenā’’’ti.

Some said thus: 'This Makkhali Gosāla... Ajita Kesakambala... Pakudha Kaccāyana... Sañjaya Belaṭṭhaputta... and this Nigaṇṭha Nāṭaputta has a company and a group, is a teacher of a group, is well-known, has a large retinue, is a founder of a doctrine, and is considered a good person by the great multitude. Yet he is not respected, revered, esteemed, or worshipped by his disciples; nor do the disciples live in dependence on Nigaṇṭha Nāṭaputta, having respected and revered him. Formerly, Nigaṇṭha Nāṭaputta was teaching the Dhamma to an assembly of many hundreds. Therein, a certain disciple of Nigaṇṭha Nāṭaputta made a sound, saying: “Sirs, do not ask Nigaṇṭha Nāṭaputta about this matter; he does not know it. We know it. Ask us about this matter; we will explain it to you.” Formerly, Nigaṇṭha Nāṭaputta, with arms upraised and weeping, could not restrain them, saying: “Sirs, be quiet! Sirs, do not make a sound! They are not asking you; they are asking us. We will explain it to them.” Indeed, many of Nigaṇṭha Nāṭaputta’s disciples, having leveled a charge against his doctrine, departed, saying: “You do not know this Dhamma and Discipline; I know this Dhamma and Discipline. How could you know this Dhamma and Discipline? You are one who has practiced wrongly; I am one who has practiced rightly. My statement is beneficial; yours is not beneficial. What should have been said before, you said after; what should have been said after, you said before. Your long-practiced teaching is overturned. A charge has been leveled against your doctrine; you are censured. Go, for the sake of freedom from this charge, or disentangle it if you are able!” Thus, Nigaṇṭha Nāṭaputta is not respected, revered, esteemed, or worshipped by his disciples; nor do the disciples live in dependence on Nigaṇṭha Nāṭaputta, having respected and revered him. And Nigaṇṭha Nāṭaputta is reviled with a just reviling.'

240. ‘‘Ekacce evamāhaṃsu – ‘ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ samaṇo gotamo anekasatāya parisāya dhammaṃ desesi. Tatraññataro samaṇassa gotamassa sāvako ukkāsi. Tamenāññataro sabrahmacārī jaṇṇukena ghaṭṭesi – ‘‘appasaddo āyasmā hotu, māyasmā saddamakāsi, satthā no bhagavā dhammaṃ desesī’’ti. Yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti – ‘‘yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā’’ti. Seyyathāpi nāma puriso cātummahāpathe khuddamadhuṃ anelakaṃ pīḷeyya. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito assa. Evameva yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti – ‘‘yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā’’ti. Yepi samaṇassa gotamassa sāvakā sabrahmacārīhi sampayojetvā sikkhaṃ paccakkhāya hīnāyāvattanti tepi satthu ceva vaṇṇavādino honti, dhammassa ca vaṇṇavādino honti, saṅghassa ca vaṇṇavādino honti, attagarahinoyeva honti anaññagarahino, ‘‘mayamevamhā alakkhikā mayaṃ appapuññā te mayaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṃ [Pg.198] paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritu’’nti. Te ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti. Iti samaṇo gotamo sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharantī’’’ti.

240. Some have said thus: 'This recluse Gotama is possessed of a community, possessed of a group, and a teacher of a group; he is well-known, has a large following, is a founder of a school of thought, and is considered a good person by many people. And he is respected, revered, esteemed, and venerated by his disciples; and the disciples, having respected and revered the recluse Gotama, dwell in dependence upon him. Formerly, the recluse Gotama was teaching the Dhamma to an assembly of many hundreds. There, a certain disciple of the recluse Gotama coughed. Then a certain fellow in the holy life nudged him with his knee, saying: “Venerable one, be silent; let the venerable one not make a sound. Our Teacher, the Blessed One, is teaching the Dhamma.” At the time when the recluse Gotama teaches the Dhamma to an assembly of many hundreds, at that time there is neither the sound of his disciples sneezing nor the sound of coughing. The great multitude is present before him, expectant, thinking: “Whatever Dhamma the Blessed One will speak, that we shall hear.” Just as if a man at a crossroads of four great highways were to squeeze out flawless honey from small bees, and the great multitude would be present before him, expectant; even so, at the time when the recluse Gotama teaches the Dhamma to an assembly of many hundreds, at that time there is neither the sound of his disciples sneezing nor the sound of coughing. The great multitude is present before him, expectant, thinking: “Whatever Dhamma the Blessed One will speak, that we shall hear.” Even those disciples of the recluse Gotama who, having disputed with their fellows in the holy life, renounce the training and return to the lower life, they too become speakers of praise for the Teacher, speakers of praise for the Dhamma, and speakers of praise for the Saṅgha. They are self-reproaching, not reproaching others, saying: “We indeed were unfortunate, we were of little merit; we who, having gone forth in such a well-expounded Dhamma and Discipline, were unable to practice the complete and pure holy life for our entire lives.” Having become monastery attendants or lay followers, they live undertaking the five training rules. Thus, the recluse Gotama is respected, revered, esteemed, and venerated by his disciples; and the disciples, having respected and revered the recluse Gotama, dwell in dependence upon him.'

241. ‘‘Kati pana tvaṃ, udāyi, mayi dhamme samanupassasi, yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī’’ti? ‘‘Pañca kho ahaṃ, bhante, bhagavati dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. Katame pañca? Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī. Yampi, bhante, bhagavā appāhāro, appāhāratāya ca vaṇṇavādī imaṃ kho ahaṃ, bhante, bhagavati paṭhamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

241. “Udāyi, how many qualities do you see in me, on account of which my disciples respect, revere, esteem, and venerate me, and having respected and revered me, dwell in dependence upon me?” “Venerable sir, I see five qualities in the Blessed One, on account of which his disciples respect, revere, esteem, and venerate the Blessed One, and having respected and revered him, dwell in dependence upon him. What are the five? Venerable sir, the Blessed One eats little and is a speaker of praise for eating little. That the Blessed One, venerable sir, eats little and is a speaker of praise for eating little—this, venerable sir, is the first quality I see in the Blessed One, on account of which his disciples respect, revere, esteem, and venerate him, and having respected and revered him, dwell in dependence upon him.

‘‘Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati dutiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

“Furthermore, venerable sir, the Blessed One is content with whatever robe and is a speaker of praise for contentment with whatever robe. That the Blessed One, venerable sir, is content with whatever robe and is a speaker of praise for contentment with whatever robe—this, venerable sir, is the second quality I see in the Blessed One, on account of which his disciples respect, revere, esteem, and venerate him, and having respected and revered him, dwell in dependence upon him.

‘‘Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati tatiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

“Furthermore, venerable sir, the Blessed One is content with whatever almsfood and is a speaker of praise for contentment with whatever almsfood. That the Blessed One, venerable sir, is content with whatever almsfood and is a speaker of praise for contentment with whatever almsfood—this, venerable sir, is the third quality I see in the Blessed One, on account of which his disciples respect, revere, esteem, and venerate him, and having respected and revered him, dwell in dependence upon him.

‘‘Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, imaṃ [Pg.199] kho ahaṃ, bhante, bhagavati catutthaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

“Furthermore, venerable sir, the Blessed One is content with whatever lodging and is a speaker of praise for contentment with whatever lodging. That the Blessed One, venerable sir, is content with whatever lodging and is a speaker of praise for contentment with whatever lodging—this, venerable sir, is the fourth quality I see in the Blessed One, on account of which his disciples respect, revere, esteem, and venerate him, and having respected and revered him, dwell in dependence upon him.

‘‘Puna caparaṃ, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī. Yampi, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati pañcamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

“Furthermore, venerable sir, the Blessed One is secluded and is a speaker of praise for seclusion. That the Blessed One, venerable sir, is secluded and is a speaker of praise for seclusion—this, venerable sir, is the fifth quality I see in the Blessed One, on account of which his disciples respect, revere, esteem, and venerate him, and having respected and revered him, dwell in dependence upon him.

‘‘Ime kho ahaṃ, bhante, bhagavati pañca dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī’’ti.

“Venerable sir, I observe these five qualities in the Blessed One, on account of which the disciples honor, respect, esteem, and venerate the Blessed One; and having honored and respected him, they live in dependence on him.”

242. ‘‘‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi. Ahaṃ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi bhiyyopi bhuñjāmi. ‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

242. “Udāyi, if my disciples were to honor, respect, esteem, and venerate me, and having honored and respected me, were to live in dependence on me for this reason: ‘The recluse Gotama eats little and speaks in praise of eating little’—well, Udāyi, there are disciples of mine who eat a kosaka-measure of food, half a kosaka-measure, a bilva-fruit-measure, or half a bilva-fruit-measure. And I, Udāyi, sometimes eat from this bowl filling it level with the rim, and I eat even more. If my disciples were to honor, respect, esteem, and venerate me for this reason: ‘The recluse Gotama eats little and speaks in praise of eating little,’ and having honored and respected me, were to live in dependence on me—then, Udāyi, those disciples of mine who eat a kosaka-measure of food, half a kosaka-measure, a bilva-fruit-measure, or half a bilva-fruit-measure would not, on account of this quality, honor, respect, esteem, or venerate me, nor would they, having honored and respected me, live in dependence on me.

‘‘‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti. Ahaṃ kho panudāyi, appekadā gahapaticīvarāni dhāremi [Pg.200] daḷhāni satthalūkhāni alābulomasāni. ‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

“‘The recluse Gotama is content with whatever kind of robe, and speaks in praise of contentment with whatever kind of robe.’ If, Udāyi, my disciples were to honor, respect, esteem, and venerate me for this, and, having honored and respected me, were to live in dependence on me—well, Udāyi, there are disciples of mine who are wearers of rag-robes, who wear coarse robes. They pick up rags from a charnel ground, a rubbish heap, or a shop, make them into an outer robe, and wear them. But I, Udāyi, sometimes wear robes given by householders—strong, smooth, and soft as gourd-down. ‘The recluse Gotama is content with whatever kind of robe, and speaks in praise of contentment with whatever kind of robe.’ If, Udāyi, my disciples were to honor, respect, esteem, and venerate me for this, and, having honored and respected me, were to live in dependence on me—then those disciples of mine who are wearers of rag-robes, who wear coarse robes, who pick up rags from a charnel ground, a rubbish heap, or a shop, make them into an outer robe, and wear them, would not, on account of this quality, honor, respect, esteem, or venerate me, nor would they, having honored and respected me, live in dependence on me.

‘‘‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā, te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti. Ahaṃ kho panudāyi, appekadā nimantanepi bhuñjāmi sālīnaṃ odanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ. ‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

“‘The recluse Gotama is content with whatever kind of almsfood, and speaks in praise of contentment with whatever kind of almsfood.’ If, Udāyi, my disciples were to honor, respect, esteem, and venerate me for this, and, having honored and respected me, were to live in dependence on me—well, Udāyi, there are disciples of mine who are alms-gatherers, who go on continuous alms-rounds, who delight in the practice of gleaning. When they have gone among the houses, they do not consent even when invited with a seat. But I, Udāyi, sometimes eat by invitation, partaking of fine rice with the black grains picked out, with many soups and many curries. ‘The recluse Gotama is content with whatever kind of almsfood, and speaks in praise of contentment with whatever kind of almsfood.’ If, Udāyi, my disciples were to honor, respect, esteem, and venerate me for this, and, having honored and respected me, were to live in dependence on me—then those disciples of mine who are alms-gatherers, who go on continuous alms-rounds, who delight in the practice of gleaning, who, when they have gone among the houses, do not consent even when invited with a seat, would not, on account of this quality, honor, respect, esteem, or venerate me, nor would they, having honored and respected me, live in dependence on me.

‘‘‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā rukkhamūlikā abbhokāsikā, te aṭṭhamāse channaṃ na upenti. Ahaṃ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu pihitavātapānesu. ‘Santuṭṭho samaṇo gotamo itarītarena [Pg.201] senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā rukkhamūlikā abbhokāsikā te aṭṭhamāse channaṃ na upenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

“‘The recluse Gotama is content with whatever kind of lodging, and speaks in praise of contentment with whatever kind of lodging.’ If, Udāyi, my disciples were to honor, respect, esteem, and venerate me for this, and, having honored and respected me, were to live in dependence on me—well, Udāyi, there are disciples of mine who are tree-root-dwellers and open-air-dwellers; for eight months, they do not approach a roofed dwelling. But I, Udāyi, sometimes dwell in gabled monasteries that are plastered inside and out, sheltered from the wind, with fastened bolts and closed windows. ‘The recluse Gotama is content with whatever kind of lodging, and speaks in praise of contentment with whatever kind of lodging.’ If, Udāyi, my disciples were to honor, respect, esteem, and venerate me for this, and, having honored and respected me, were to live in dependence on me—then those disciples of mine who are tree-root-dwellers and open-air-dwellers, who for eight months do not approach a roofed dwelling, would not, on account of this quality, honor, respect, esteem, or venerate me, nor would they, having honored and respected me, live in dependence on me.

‘‘‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā āraññikā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti, te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya. Ahaṃ kho panudāyi, appekadā ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. ‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā āraññakā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

“‘The recluse Gotama is secluded and speaks in praise of seclusion.’ If for this reason, Udāyi, my disciples were to respect me, esteem me, revere me, and venerate me, and, having respected and esteemed me, were to live in dependence on me—indeed, Udāyi, there are disciples of mine who are forest-dwellers, living in remote lodgings, who dwell having entered remote lodgings in the great forest groves. They descend into the midst of the Saṅgha every half-month for the recitation of the Pātimokkha. But I, Udāyi, sometimes dwell crowded with monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians, and the disciples of sectarians. ‘The recluse Gotama is secluded and speaks in praise of seclusion.’ If for this reason, Udāyi, my disciples were to respect me, esteem me, revere me, and venerate me, and, having respected and esteemed me, were to live in dependence on me—those disciples of mine, Udāyi, who are forest-dwellers, living in remote lodgings, who dwell having entered remote lodgings in the great forest groves, and who descend into the midst of the Saṅgha every half-month for the recitation of the Pātimokkha—they would not, for this quality, respect me, esteem me, revere me, or venerate me; nor, having respected and esteemed me, would they live in dependence on me.”

‘‘Iti kho, udāyi, na mamaṃ sāvakā imehi pañcahi dhammehi sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

“Thus indeed, Udāyi, it is not for these five qualities that my disciples respect me, esteem me, revere me, and venerate me; nor, having respected and esteemed me, do they live in dependence on me.

243. ‘‘Atthi kho, udāyi, aññe ca pañca dhammā yehi pañcahi dhammehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. Katame pañca? Idhudāyi, mamaṃ sāvakā adhisīle sambhāventi – ‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti. Yampudāyi, mamaṃ sāvakā adhisīle sambhāventi – ‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti, ayaṃ kho, udāyi[Pg.202], paṭhamo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

243. “Indeed, Udāyi, there are five other qualities for which my disciples respect me, esteem me, revere me, and venerate me, and, having respected and esteemed me, live in dependence on me. What are the five? Here, Udāyi, my disciples praise me for superior virtue: ‘The recluse Gotama is virtuous, endowed with the supreme aggregate of virtue.’ That my disciples praise me for superior virtue, Udāyi—‘The recluse Gotama is virtuous, endowed with the supreme aggregate of virtue’—this, Udāyi, is the first quality for which my disciples respect me, esteem me, revere me, and venerate me, and, having respected and esteemed me, live in dependence on me.

244. ‘‘Puna caparaṃ, udāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi – ‘jānaṃyevāha samaṇo gotamo – jānāmīti, passaṃyevāha samaṇo gotamo – passāmīti; abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya; sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ; sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriya’nti. Yampudāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi – ‘jānaṃyevāha samaṇo gotamo – jānāmīti, passaṃyevāha samaṇo gotamo – passāmīti; abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya; sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ; sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriya’nti, ayaṃ kho, udāyi, dutiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

244. “Furthermore, Udāyi, my disciples praise me for excellent knowledge and vision: ‘The recluse Gotama says, “I know,” only when he indeed knows; the recluse Gotama says, “I see,” only when he indeed sees. The recluse Gotama teaches the Dhamma having directly known it, not without having directly known it. The recluse Gotama teaches the Dhamma with its basis, not without its basis. The recluse Gotama teaches the Dhamma with demonstration, not without demonstration.’ That my disciples praise me for excellent knowledge and vision, Udāyi: ‘The recluse Gotama says, “I know,” only when he indeed knows… not without demonstration,’ this, Udāyi, is the second quality for which my disciples respect me, esteem me, revere me, and venerate me, and, having respected and esteemed me, live in dependence on me.

245. ‘‘Puna caparaṃ, udāyi, mamaṃ sāvakā adhipaññāya sambhāventi – ‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena suniggahitaṃ niggaṇhissatīti – netaṃ ṭhānaṃ vijjati’. Taṃ kiṃ maññasi, udāyi, api nu me sāvakā evaṃ jānantā evaṃ passantā antarantarā kathaṃ opāteyyu’’nti?

245. “Furthermore, Udāyi, my disciples praise me for superior wisdom: ‘The recluse Gotama is wise, endowed with the supreme aggregate of wisdom. That he would not see a future line of argument, or that he would not, with reason, well refute a rival doctrine that has arisen—this situation does not exist.’ What do you think, Udāyi? Would my disciples, knowing thus and seeing thus, interrupt my speech from time to time?”

‘‘No hetaṃ, bhante’’.

“Certainly not, venerable sir.”

‘‘Na kho panāhaṃ, udāyi, sāvakesu anusāsaniṃ paccāsīsāmi ; aññadatthu mamayeva sāvakā anusāsaniṃ paccāsīsanti.

“Indeed, Udāyi, I do not expect instruction from my disciples; on the contrary, it is my disciples who expect instruction from me.

‘‘Yampudāyi, mamaṃ sāvakā adhipaññāya sambhāventi – ‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena niggahitaṃ niggaṇhissatīti – netaṃ ṭhānaṃ vijjati’. Ayaṃ kho, udāyi, tatiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

“That my disciples praise me for superior wisdom, Udāyi: ‘The recluse Gotama is wise, endowed with the supreme aggregate of wisdom. That he would not see a future line of argument, or that he would not, with reason, refute a rival doctrine that has arisen—this situation does not exist.’ This, Udāyi, is the third quality for which my disciples respect me, esteem me, revere me, and venerate me, and, having respected and esteemed me, live in dependence on me.

246. ‘‘Puna [Pg.203] caparaṃ, udāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena; te maṃ dukkhasamudayaṃ… dukkhanirodhaṃ… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Yampudāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Te maṃ dukkhasamudayaṃ … dukkhanirodhaṃ… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti. Tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi. Tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Ayaṃ kho, udāyi, catuttho dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

246. Furthermore, Udāyī, my disciples who are beset by suffering, overcome by suffering, approach me and ask about the Noble Truth of Suffering. When asked, I explain the Noble Truth of Suffering to them, and by means of explaining the question, I satisfy their minds. They ask me about the Noble Truth of the Origin of Suffering… the Noble Truth of the Cessation of Suffering… the Noble Truth of the Path leading to the Cessation of Suffering. When asked, I explain the Noble Truth of the Path leading to the Cessation of Suffering to them, and by means of explaining the question, I satisfy their minds. Indeed, Udāyī, my disciples who are beset by suffering, overcome by suffering, approach me and ask about the Noble Truth of Suffering. When asked, I explain the Noble Truth of Suffering to them, and by means of explaining the question, I satisfy their minds. They ask me about the Noble Truth of the Origin of Suffering… the Noble Truth of the Cessation of Suffering… the Noble Truth of the Path leading to the Cessation of Suffering. When asked, I explain the Noble Truth of the Path leading to the Cessation of Suffering to them, and by means of explaining the question, I satisfy their minds. This, Udāyī, is the fourth reason for which my disciples respect, revere, esteem, and venerate me; and having respected and revered me, they dwell in dependence on me.

247. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi. Idhudāyi, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati… citte cittānupassī viharati… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

247. Furthermore, Udāyī, I have declared a practice to my disciples, by practicing in which manner my disciples develop the four foundations of mindfulness. Here, Udāyī, a monk dwells contemplating the body in the body—ardent, clearly comprehending, and mindful, having subdued covetousness and displeasure in the world. He dwells contemplating feelings in feelings… he dwells contemplating the mind in the mind… he dwells contemplating phenomena in phenomena—ardent, clearly comprehending, and mindful, having subdued covetousness and displeasure in the world. And in that practice, many of my disciples dwell, having reached the culmination and perfection of direct knowledge.

‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro sammappadhāne bhāventi. Idhudāyi, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

Furthermore, Udāyī, I have declared a practice to my disciples, by practicing in which manner my disciples develop the four right exertions. Here, Udāyī, for the non-arising of unarisen, evil, unwholesome states, a monk generates desire, makes an effort, arouses energy, exerts his mind, and strives. For the abandoning of arisen, evil, unwholesome states, he generates desire, makes an effort, arouses energy, exerts his mind, and strives. For the arising of unarisen wholesome states, he generates desire, makes an effort, arouses energy, exerts his mind, and strives. For the maintenance, non-confusion, increase, abundance, development, and fulfillment of arisen wholesome states, he generates desire, makes an effort, arouses energy, exerts his mind, and strives. And in that practice, many of my disciples dwell, having reached the culmination and perfection of direct knowledge.

‘‘Puna [Pg.204] caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro iddhipāde bhāventi. Idhudāyi, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

Furthermore, Udāyī, I have declared a practice to my disciples, by practicing in which manner my disciples develop the four bases of spiritual power. Here, Udāyī, a monk develops the basis of spiritual power that is endowed with concentration due to desire and the formations of striving; he develops the basis of spiritual power that is endowed with concentration due to energy and the formations of striving; he develops the basis of spiritual power that is endowed with concentration due to mind and the formations of striving; he develops the basis of spiritual power that is endowed with concentration due to investigation and the formations of striving. And in that practice, many of my disciples dwell, having reached the culmination and perfection of direct knowledge.

‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi. Idhudāyi, bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ; vīriyindriyaṃ bhāveti…pe… satindriyaṃ bhāveti… samādhindriyaṃ bhāveti… paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

Furthermore, Udāyī, I have declared a practice to my disciples, by practicing in which manner my disciples develop the five faculties. Here, Udāyī, a monk develops the faculty of faith, which leads to peace and to awakening; he develops the faculty of energy… the faculty of mindfulness… the faculty of concentration… he develops the faculty of wisdom, which leads to peace and to awakening. And in that practice, many of my disciples dwell, having reached the culmination and perfection of direct knowledge.

‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi. Idhudāyi, bhikkhu saddhābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ; vīriyabalaṃ bhāveti…pe… satibalaṃ bhāveti… samādhibalaṃ bhāveti… paññābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

Furthermore, Udāyī, I have declared a practice to my disciples, by practicing in which manner my disciples develop the five powers. Here, Udāyī, a monk develops the power of faith, which leads to peace and to awakening; he develops the power of energy… the power of mindfulness… the power of concentration… he develops the power of wisdom, which leads to peace and to awakening. And in that practice, many of my disciples dwell, having reached the culmination and perfection of direct knowledge.

‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi. Idhudāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

Furthermore, Udāyī, I have declared a practice to my disciples, by practicing in which manner my disciples develop the seven factors of enlightenment. Here, Udāyī, a monk develops the enlightenment factor of mindfulness, which is based on seclusion, based on dispassion, based on cessation, and matures in relinquishment; he develops the enlightenment factor of investigation of phenomena… the enlightenment factor of energy… the enlightenment factor of rapture… the enlightenment factor of tranquility… the enlightenment factor of concentration… he develops the enlightenment factor of equanimity, which is based on seclusion, based on dispassion, based on cessation, and matures in relinquishment. And in that practice, many of my disciples dwell, having reached the culmination and perfection of direct knowledge.

‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāventi. Idhudāyi, bhikkhu sammādiṭṭhiṃ bhāveti, sammāsaṅkappaṃ bhāveti, sammāvācaṃ bhāveti, sammākammantaṃ bhāveti, sammāājīvaṃ bhāveti, sammāvāyāmaṃ bhāveti, sammāsatiṃ [Pg.205] bhāveti, sammāsamādhiṃ bhāveti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

Furthermore, Udāyī, I have declared to my disciples the practice, practicing in accordance with which my disciples develop the noble eightfold path. Here, Udāyī, a bhikkhu develops right view, develops right intention, develops right speech, develops right action, develops right livelihood, develops right effort, develops right mindfulness, and develops right concentration. And in that, many of my disciples dwell, having reached the perfection that is the culmination of direct knowledge.

248. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi. Rūpī rūpāni passati, ayaṃ paṭhamo vimokkho; ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, ayaṃ dutiyo vimokkho; subhanteva adhimutto hoti, ayaṃ tatiyo vimokkho; sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ catuttho vimokkho; sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ pañcamo vimokkho; sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ chaṭṭho vimokkho; sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ sattamo vimokkho; sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ aṭṭhamo vimokkho. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

248. Furthermore, Udāyī, I have declared to my disciples the practice, practicing in accordance with which my disciples develop the eight liberations. One with form sees forms; this is the first liberation. Internally perceiving no form, one sees forms externally; this is the second liberation. One is intent only on 'it is beautiful'; this is the third liberation. By completely transcending perceptions of form, with the disappearance of perceptions of resistance, by not attending to perceptions of diversity, considering 'space is infinite,' one enters and dwells in the sphere of infinite space; this is the fourth liberation. By completely transcending the sphere of infinite space, considering 'consciousness is infinite,' one enters and dwells in the sphere of infinite consciousness; this is the fifth liberation. By completely transcending the sphere of infinite consciousness, considering 'there is nothing,' one enters and dwells in the sphere of nothingness; this is the sixth liberation. By completely transcending the sphere of nothingness, one enters and dwells in the sphere of neither-perception-nor-non-perception; this is the seventh liberation. By completely transcending the sphere of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling; this is the eighth liberation. And in that, many of my disciples dwell, having reached the perfection that is the culmination of direct knowledge.

249. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha abhibhāyatanāni bhāventi. Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.

249. Furthermore, Udāyī, I have declared to my disciples the practice, practicing in accordance with which my disciples develop the eight bases of mastery. A certain person, perceiving form internally, sees forms externally that are limited, of good and bad color. He is one who perceives thus: 'Having mastered them, I know, I see.' This is the first base of mastery.

‘‘Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.

A certain person, perceiving form internally, sees forms externally that are measureless, of good and bad color. He is one who perceives thus: 'Having mastered them, I know, I see.' This is the second base of mastery.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.

A certain person, perceiving no form internally, sees forms externally that are limited, of good and bad color. He is one who perceives thus: 'Having mastered them, I know, I see.' This is the third base of mastery.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.

A certain person, perceiving no form internally, sees forms externally that are measureless, of good and bad color. He is one who perceives thus: 'Having mastered them, I know, I see.' This is the fourth base of mastery.

‘‘Ajjhattaṃ [Pg.206] arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.

A certain person, perceiving no form internally, sees forms externally that are blue, of blue color, seen as blue, with a blue radiance. Just as the flax flower is blue, of blue color, seen as blue, with a blue radiance; or just as that cloth from Bārāṇasī, smooth on both sides, is blue, of blue color, seen as blue, with a blue radiance; in the very same way, a certain person, perceiving no form internally, sees forms externally that are blue, of blue color, seen as blue, with a blue radiance. He is one who perceives thus: 'Having mastered them, I know, I see.' This is the fifth base of mastery.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

A certain person, perceiving no form internally, sees forms externally that are yellow, of yellow color, seen as yellow, with a yellow radiance. Just as the kaṇikāra flower is yellow, of yellow color, seen as yellow, with a yellow radiance; or just as that cloth from Bārāṇasī, smooth on both sides, is yellow, of yellow color, seen as yellow, with a yellow radiance; in the very same way, a certain person, perceiving no form internally, sees forms externally that are yellow, of yellow color, seen as yellow, with a yellow radiance. He is one who perceives thus: 'Having mastered them, I know, I see.' This is the sixth base of mastery.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.

A certain person, perceiving no form internally, sees forms externally that are red, of red color, seen as red, with a red radiance. Just as the bandhujīvaka flower is red, of red color, seen as red, with a red radiance; or just as that cloth from Bārāṇasī, smooth on both sides, is red, of red color, seen as red, with a red radiance; in the very same way, a certain person, perceiving no form internally, sees forms externally that are red, of red color, seen as red, with a red radiance. He is one who perceives thus: 'Having mastered them, I know, I see.' This is the seventh base of mastery.

‘‘Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. ‘Tāni abhibhuyya jānāmi[Pg.207], passāmī’ti evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

One who perceives no form internally sees forms externally, white, white in color, seen as white, and with a white radiance. Just as the morning star is white, white in color, seen as white, and with a white radiance, or like Benares cloth, smooth on both sides, white, white in color, seen as white, and with a white radiance—just so, one who perceives no form internally sees forms externally, white, white in color, seen as white, and with a white radiance. ‘Having mastered them, I shall know, I shall see’—thus he is percipient. This is the eighth base of mastery. And many of my disciples dwell having attained the ultimate perfection of direct knowledge.

250. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi. Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti…pe… tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

250. Furthermore, Udāyi, I have declared to my disciples the practice by which, having undertaken it, my disciples develop the ten kasiṇa-bases. One cognizes the earth kasiṇa above, below, across, as non-dual, as limitless. One cognizes the water kasiṇa... the fire kasiṇa... the air kasiṇa... the blue kasiṇa... the yellow kasiṇa... the red kasiṇa... the white kasiṇa... the space kasiṇa... One cognizes the consciousness kasiṇa above, below, across, as non-dual, as limitless. And there, many of my disciples dwell having attained the ultimate perfection of direct knowledge.

251. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi. Idhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, udāyi, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehapareto santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, udāyi, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

251. Furthermore, Udāyi, I have declared to my disciples the practice by which, having undertaken it, my disciples develop the four jhānas. Here, Udāyi, a bhikkhu, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by initial and sustained thought, with rapture and happiness born of seclusion. He drenches, permeates, fills, and suffuses this very body with the rapture and happiness born of seclusion, so that there is no part of his entire body unpervaded by the rapture and happiness born of seclusion. Just as, Udāyi, a skilled bath attendant or his apprentice, having poured bath powder into a bronze vessel, would knead it while sprinkling it again and again with water, so that the ball of bath powder is followed by moisture, suffused by moisture, pervaded by moisture inside and out, yet does not drip—so too, Udāyi, a bhikkhu drenches, permeates, fills, and suffuses this very body with the rapture and happiness born of seclusion, so that there is no part of his entire body unpervaded by the rapture and happiness born of seclusion.

‘‘Puna caparaṃ, udāyi, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti[Pg.208]. Seyyathāpi, udāyi, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammā dhāraṃ anuppaveccheyya; atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, udāyi, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

Furthermore, Udāyi, with the stilling of initial and sustained thought, a bhikkhu enters and dwells in the second jhāna, which has internal tranquility and unification of mind, is without initial and sustained thought, and is with rapture and happiness born of concentration. He drenches, permeates, fills, and suffuses this very body with the rapture and happiness born of concentration, so that there is no part of his entire body unpervaded by the rapture and happiness born of concentration. Just as, Udāyi, there might be a deep lake with water welling up, with no inlet for water from the east, west, north, or south, and the sky would not from time to time send down proper showers, yet a cool spring of water, having welled up from that lake, would drench, permeate, fill, and suffuse that very lake with cool water, so that there would be no part of the entire lake unpervaded by the cool water—so too, Udāyi, a bhikkhu drenches, permeates, fills, and suffuses this very body with the rapture and happiness born of concentration, so that there is no part of his entire body unpervaded by the rapture and happiness born of concentration.

‘‘Puna caparaṃ, udāyi, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, udāyi, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ, uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, udāyi, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

Furthermore, Udāyi, with the fading away of rapture, a bhikkhu enters and dwells in the third jhāna. He drenches, permeates, fills, and suffuses this very body with happiness devoid of rapture, so that there is no part of his entire body unpervaded by happiness devoid of rapture. Just as, Udāyi, in a pond of blue lotuses, or red lotuses, or white lotuses, some blue lotuses, red lotuses, or white lotuses are born in the water, grown in the water, remain in the water, and are nourished submerged within the water; they are, from their tips to their roots, drenched, permeated, filled, and suffused with cool water, so that there is no part of all those blue, red, or white lotuses unpervaded by cool water—so too, Udāyi, a bhikkhu drenches, permeates, fills, and suffuses this very body with happiness devoid of rapture, so that there is no part of his entire body unpervaded by happiness devoid of rapture.

‘‘Puna caparaṃ, udāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, udāyi, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena [Pg.209] apphuṭaṃ assa; evameva kho, udāyi, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

Furthermore, Udāyi, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters and dwells in the fourth jhāna, which is neither painful nor pleasant and has a purity of mindfulness due to equanimity. He sits, having pervaded this very body with a pure, bright mind, so that there is no part of his entire body unpervaded by a pure, bright mind. Just as, Udāyi, a man might sit wrapped from head to foot in a white cloth, so that there is no part of his entire body untouched by the white cloth; even so, Udāyi, a bhikkhu sits, having pervaded this very body with a pure, bright mind, so that there is no part of his entire body unpervaded by a pure, bright mind. And in that respect, many of my disciples dwell having reached the consummation and perfection of direct knowledge.

252. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhaṃ’. Seyyathāpi, udāyi, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

252. Furthermore, Udāyi, I have declared a practice to my disciples, and by practicing accordingly, my disciples understand thus: ‘This body of mine is material, composed of the four great elements, born of mother and father, nourished by rice and gruel, subject to impermanence, rubbing, massaging, breaking up, and dissolution; and this consciousness of mine is dependent on it, bound to it.’ Just as, Udāyi, there might be a beryl gem—fine, of good stock, eight-faceted, well-fashioned, clear, exceptionally clear, and endowed with all excellent qualities; and through it is threaded a blue, or yellow, or red, or white, or pale-yellow thread. A man with good eyesight, taking it in his hand, would examine it thus: ‘This is a beryl gem—fine, of good stock, eight-faceted, well-fashioned, clear, exceptionally clear, and endowed with all excellent qualities; and through it is threaded this blue, or yellow, or red, or white, or pale-yellow thread.’ Even so, Udāyi, I have declared a practice to my disciples, and by practicing accordingly, my disciples understand thus: ‘This body of mine is material, composed of the four great elements, born of mother and father, nourished by rice and gruel, subject to impermanence, rubbing, massaging, breaking up, and dissolution; and this consciousness of mine is dependent on it, bound to it.’ And in that respect, many of my disciples dwell having reached the consummation and perfection of direct knowledge.

253. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Seyyathāpi, udāyi, puriso muñjamhā īsikaṃ pabbāheyya; tassa evamassa – ‘ayaṃ muñjo, ayaṃ īsikā; añño muñjo, aññā īsikā; muñjamhātveva īsikā pabbāḷhā’ti. Seyyathā vā panudāyi, puriso asiṃ kosiyā pabbāheyya; tassa evamassa – ‘ayaṃ asi, ayaṃ kosi; añño asi aññā kosi; kosiyātveva asi pabbāḷho’ti. Seyyathā vā, panudāyi, puriso ahiṃ karaṇḍā uddhareyya; tassa evamassa – ‘ayaṃ ahi, ayaṃ karaṇḍo; añño [Pg.210] ahi, añño karaṇḍo; karaṇḍātveva ahi ubbhato’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

253. Furthermore, Udāyi, I have declared a practice to my disciples, and by practicing accordingly, my disciples create from this body another body—material, mind-made, complete with all its major and minor limbs, with no deficient faculties. Just as, Udāyi, a man might draw a reed from muñja grass; he would think: ‘This is the muñja grass, this is the reed; the muñja grass is one thing, the reed another; it is from the muñja grass that the reed has been drawn out.’ Or as, Udāyi, a man might draw a sword from its scabbard; he would think: ‘This is the sword, this is the scabbard; the sword is one thing, the scabbard another; it is from the scabbard that the sword has been drawn out.’ Or as, Udāyi, a man might draw a snake from a basket; he would think: ‘This is the snake, this is the basket; the snake is one thing, the basket another; it is from the basket that the snake has been drawn out.’ Even so, Udāyi, I have declared a practice to my disciples, and by practicing accordingly, my disciples create from this body another body—material, mind-made, complete with all its major and minor limbs, with no deficient faculties. And in that respect, many of my disciples dwell having reached the consummation and perfection of direct knowledge.

254. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti – ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti. Seyyathāpi, udāyi, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti – ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena [Pg.211] vasaṃ vattenti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

254. Furthermore, Udāyi, I have declared to my disciples a path of practice. Following that path, my disciples experience manifold kinds of psychic power: being one, they become many; being many, they become one; they appear and disappear; they pass through walls, ramparts, and mountains unhindered as if through space; they dive in and out of the earth as if it were water; they walk on water without sinking as if on land; they travel cross-legged through the sky like a winged bird; they touch and stroke with their hand even the sun and moon, so mighty and powerful; they wield bodily mastery as far as the Brahma-world. Just as, Udāyi, a skilled potter or his apprentice could shape any kind of vessel he desires from well-prepared clay; or as a skilled ivory-worker or his apprentice could craft any ivory piece he desires from well-prepared ivory; or as a skilled goldsmith or his apprentice could fashion any gold ornament he desires from well-prepared gold—so too, Udāyi, I have declared to my disciples a path of practice. Following that path, my disciples experience manifold kinds of psychic power: being one, they become many; being many, they become one; they appear and disappear; they pass through walls, ramparts, and mountains unhindered as if through space; they dive in and out of the earth as if it were water; they walk on water without sinking as if on land; they travel cross-legged through the sky like a winged bird; they touch and stroke with their hand even the sun and moon, so mighty and powerful; they wield bodily mastery as far as the Brahma-world. And many of my disciples dwell having reached the perfection of the culmination of direct knowledge.

255. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti – dibbe ca mānuse ca, ye dūre santike ca. Seyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti – dibbe ca mānuse ca, ye dūre santike ca. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

255. Furthermore, Udāyi, I have declared to my disciples a path of practice, and following that path my disciples, with the divine ear element, purified and surpassing the human, hear both kinds of sounds, divine and human, those that are far and near. Just as, Udāyi, a strong conch-blower could effortlessly make himself heard in the four directions; so too, Udāyi, I have declared to my disciples a path of practice, and following that path my disciples, with the divine ear element, purified and surpassing the human, hear both kinds of sounds, divine and human, those that are far and near. And many of my disciples dwell having reached the perfection of the culmination of direct knowledge.

256. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti – sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānanti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānanti; sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānanti, vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānanti; samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānanti, vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānanti; saṃkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānanti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānanti; mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānanti, amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānanti; sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānanti, anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānanti; samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānanti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānanti; vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānanti, avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānanti. Seyyathāpi, udāyi, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā ‘sakaṇika’nti jāneyya, akaṇikaṃ vā ‘akaṇika’nti jāneyya; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti – sarāgaṃ [Pg.212] vā cittaṃ ‘sarāgaṃ citta’nti pajānanti, vītarāgaṃ vā cittaṃ…pe… sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṅkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānanti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

256. Furthermore, Udāyi, I have declared to my disciples the path by which, when my disciples have followed it, they know the mind of other beings, of other persons, having encompassed it with their own mind: they know a mind with lust as 'a mind with lust,' and a mind without lust as 'a mind without lust'; they know a mind with aversion as 'a mind with aversion,' and a mind without aversion as 'a mind without aversion'; they know a mind with delusion as 'a mind with delusion,' and a mind without delusion as 'a mind without delusion'; they know a contracted mind as 'a contracted mind,' and a distracted mind as 'a distracted mind'; they know an exalted mind as 'an exalted mind,' and an unexalted mind as 'an unexalted mind'; they know a surpassable mind as 'a surpassable mind,' and an unsurpassable mind as 'an unsurpassable mind'; they know a concentrated mind as 'a concentrated mind,' and an unconcentrated mind as 'an unconcentrated mind'; they know a liberated mind as 'a liberated mind,' and an unliberated mind as 'an unliberated mind.' Just as, Udāyi, a woman or a man—young, youthful, fond of adornment—would examine their own facial reflection in a clean, bright mirror or in a bowl of clear water, knowing 'it has a blemish' if there is a blemish, or 'it has no blemish' if there is none; in the same way, Udāyi, I have declared to my disciples the path by which, when my disciples have followed it, they know the mind of other beings, of other persons, having encompassed it with their own mind: they know a mind with lust as 'a mind with lust,' a mind without lust... and so on... a mind with aversion... a mind without aversion... a mind with delusion... a mind without delusion... a contracted mind... a distracted mind... an exalted mind... an unexalted mind... a surpassable mind... an unsurpassable mind... a concentrated mind... an unconcentrated mind... a liberated mind... they know an unliberated mind as 'an unliberated mind.' And in this, many of my disciples abide, having attained the ultimate perfection of direct knowledge.

257. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, 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. Seyyathāpi, udāyi, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya; so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya; tassa evamassa – ‘ahaṃ kho sakamhā gāmā aññaṃ gāmaṃ agacchiṃ, tatra evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussaranti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

257. Furthermore, Udāyi, I have declared to my disciples the path by which, when my disciples have followed it, they recollect their manifold past lives—that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: 'There I was, of such a name, such a clan, such an appearance, such food, experiencing such pleasure and pain, with such a lifespan. Passing away from there, I arose elsewhere. There too I was of such a name, such a clan, such an appearance, such food, experiencing such pleasure and pain, with such a lifespan. Passing away from there, I was reborn here.' Thus they recollect their manifold past lives with their aspects and details. Just as, Udāyi, a man might go from his own village to another village, and from that village to yet another village, and then return from that village back to his own village. He would think: 'I went from my own village to another village, where I stood thus, sat thus, spoke thus, and was silent thus. From that village, I went to that other village, where I also stood thus, sat thus, spoke thus, and was silent thus. I am he who has returned from that village to my own village.' In the same way, Udāyi, I have declared to my disciples the path by which, when my disciples have followed it, they recollect their manifold past lives—that is, one birth... and so on... Thus they recollect their manifold past lives with their aspects and details. And in this, many of my disciples abide, having attained the ultimate perfection of direct knowledge.

258. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte [Pg.213] passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti – ‘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 passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti. Seyyathāpi, udāyi, dve agārā sadvārā. Tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti…pe… tatra ca pa me sāvakā bahū abhiññāvosānapāramippattā viharanti.

258. Furthermore, Udāyi, I have declared to my disciples the path by which, when my disciples have followed it, they with the divine eye—purified and surpassing the human—see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings fare according to their actions: ‘Indeed, these beings who engaged in misconduct of body, speech, and mind, who were revilers of the noble ones, held wrong views, and undertook actions based on wrong views—after the breakup of the body, after death, have been reborn in a state of loss, a bad destination, the lower realms, even hell. But these beings who engaged in good conduct of body, speech, and mind, who were not revilers of the noble ones, held right views, and undertook actions based on right views—after the breakup of the body, after death, have been reborn in a good destination, a heavenly world.’ Thus, with the divine eye—purified and surpassing the human—they see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings fare according to their actions. Just as, Udāyi, if there were two houses with doors, and a man with good sight standing in the middle could see people entering the house, exiting from the house, walking to and fro, and moving about; in the same way, Udāyi, I have declared to my disciples the path by which, when my disciples have followed it, they with the divine eye—purified and surpassing the human—see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings fare according to their actions. And in this matter, many of my disciples abide having attained the ultimate perfection in direct knowledge.

259. ‘‘Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Seyyathāpi, udāyi, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo, tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo, tatrime sippisambukāpi sakkharakaṭhalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Tatra ca pana me [Pg.214] sāvakā bahū abhiññāvosānapāramippattā viharanti. Ayaṃ kho, udāyi, pañcamo dhammo yena mama sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

259. Furthermore, Udāyi, I have declared to my disciples the path by which, when my disciples have followed it, through the destruction of the taints, they dwell having attained the taintless liberation of mind, liberation by wisdom, having realized it for themselves with direct knowledge in this very life. Just as, Udāyi, in a mountain gorge there is a pool of water, clear, limpid, undisturbed, and a man with good sight standing on the bank would see oysters and snails, gravel and potsherds, and schools of fish moving about or staying still. He would think: ‘This pool is clear, limpid, undisturbed, and here are these oysters and snails, gravel and potsherds, and schools of fish moving about or staying still.’ In the same way, Udāyi, I have declared to my disciples the path by which, when my disciples have followed it, through the destruction of the taints, they dwell having attained the taintless liberation of mind, liberation by wisdom, having realized it for themselves with direct knowledge in this very life. And in this matter, many of my disciples abide having attained the ultimate perfection in direct knowledge. This, Udāyi, is the fifth quality on account of which my disciples honor, respect, revere, and venerate me, and having honored and respected me, they dwell in dependence on me.

‘‘Ime kho, udāyi, pañca dhammā yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī’’ti.

These, Udāyi, are the five qualities on account of which my disciples honor, respect, revere, and venerate me; and having honored and respected me, they dwell in dependence on me.

Idamavoca bhagavā. Attamano sakuludāyī paribbājako bhagavato bhāsitaṃ abhinandīti.

Thus spoke the Blessed One. The wanderer Sakuludāyī, delighted, rejoiced at the Blessed One's words.

Mahāsakuludāyisuttaṃ niṭṭhitaṃ sattamaṃ.

The Great Discourse to Sakuludāyī, the seventh, is concluded.

8. Samaṇamuṇḍikasuttaṃ

8. The Discourse to Samaṇamuṇḍika

260. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi. Atha kho pañcakaṅgo thapati sāvatthiyā nikkhami divā divassa bhagavantaṃ dassanāya. Atha kho pañcakaṅgassa thapatissa etadahosi – ‘‘akālo kho tāva bhagavantaṃ dassanāya; paṭisallīno bhagavā. Manobhāvaniyānampi bhikkhūnaṃ asamayo dassanāya; paṭisallīnā manobhāvaniyā bhikkhū. Yaṃnūnāhaṃ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkameyya’’nti. Atha kho pañcakaṅgo thapati yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami.

260. Thus have I heard. At one time, the Blessed One was dwelling in Sāvatthī, in the Jeta Grove, at the monastery of Anāthapiṇḍika. Now at that time, the wanderer Uggāhamāna, son of Samaṇamuṇḍikā, was dwelling in Mallikā’s Park at the Tindukācīra, the single-halled place for debates, together with a great assembly of wanderers, with about five hundred wanderers. Then the carpenter Pañcakaṅga departed from Sāvatthī during the day to see the Blessed One. Then this thought occurred to the carpenter Pañcakaṅga: 'It is now an inopportune time to see the Blessed One; the Blessed One is in seclusion. It is also an inopportune time to see the monks who are developing the mind; the monks who are developing the mind are in seclusion. Suppose I were to go to Mallikā’s Park, to the Tindukācīra, the single-halled place for debates, where the wanderer Uggāhamāna, son of Samaṇamuṇḍikā, is staying?' Then the carpenter Pañcakaṅga went to Mallikā’s Park, to the Tindukācīra, the single-halled place for debates, where the wanderer Uggāhamāna, son of Samaṇamuṇḍikā, was staying.

Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ [Pg.215] annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.

Now at that time, the wanderer Uggāhamāna, son of Samaṇamuṇḍikā, was sitting together with a great assembly of wanderers, who were making a loud and great noise, a resounding clamor, and speaking various kinds of worldly talk. That is to say: talk of kings, talk of thieves, talk of great ministers, talk of armies, talk of dangers, talk of battles, talk of food, talk of drink, talk of clothes, talk of beds, talk of garlands, talk of perfumes, talk of relatives, talk of vehicles, talk of villages, talk of market towns, talk of cities, talk of countries, talk of women, talk of heroes, talk of streets, talk of the potters' place, talk of departed ancestors, miscellaneous talk, speculation about the world, speculation about the sea, and talk of prosperity and decline.

Addasā kho uggāhamāno paribbājako samaṇamuṇḍikāputto pañcakaṅgaṃ thapatiṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha; ayaṃ samaṇassa gotamassa sāvako āgacchati pañcakaṅgo thapati. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṃ paṭivasanti ayaṃ tesaṃ aññataro pañcakaṅgo thapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Atha kho te paribbājakā tuṇhī ahesuṃ.

The wanderer Uggāhamāna, son of Samaṇamuṇḍikā, saw the carpenter Pañcakaṅga coming from afar. Having seen him, he quieted his own assembly, saying: 'Sirs, be of little sound; sirs, do not make a sound. This disciple of the ascetic Gotama, the carpenter Pañcakaṅga, is approaching. Insofar as there are lay disciples of the ascetic Gotama, clad in white, who dwell in Sāvatthī, this carpenter Pañcakaṅga is one among them. Indeed, those venerable ones desire little sound, are trained in little sound, and are speakers of praise for little sound. Perhaps, upon seeing that the assembly has little sound, he might think it fit to approach.' Then those wanderers became silent.

261. Atha kho pañcakaṅgo thapati yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami; upasaṅkamitvā uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho pañcakaṅgaṃ thapatiṃ uggāhamāno paribbājako samaṇamuṇḍikāputto etadavoca – ‘‘catūhi kho ahaṃ, gahapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ. Katamehi catūhi? Idha, gahapati, na kāyena pāpakammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati – imehi kho ahaṃ, gahapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjha’’nti.

261. Then the carpenter Pañcakaṅga approached the wanderer Uggāhamāna, son of Samaṇamuṇḍikā. Having approached, he exchanged courteous greetings with the wanderer Uggāhamāna, son of Samaṇamuṇḍikā. After concluding this courteous and memorable talk, he sat down to one side. To the carpenter Pañcakaṅga, so seated, the wanderer Uggāhamāna, son of Samaṇamuṇḍikā, said this: 'Householder, I declare a person who is endowed with four qualities to be one accomplished in the wholesome, one of supreme wholesomeness, one who has attained the highest attainment, an invincible ascetic. With which four? Here, householder, one does no evil action with the body, one speaks no evil speech, one conceives no evil intention, and one does not live by an evil livelihood. Householder, it is a person endowed with these four qualities that I declare to be one accomplished in the wholesome, one of supreme wholesomeness, one who has attained the highest attainment, an invincible ascetic.'

Atha kho pañcakaṅgo thapati uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa bhāsitaṃ neva abhinandi nappaṭikkosi. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi – ‘‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī’’ti. Atha kho pañcakaṅgo thapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati yāvatako ahosi uggāhamānena [Pg.216] paribbājakena samaṇamuṇḍikāputtena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

Then the carpenter Pañcakaṅga neither delighted in nor scorned the statement of the wanderer Uggāhamāna, son of Samaṇamuṇḍikā. Without delighting in it or scorning it, he rose from his seat and departed, thinking: 'In the presence of the Blessed One, I will come to know the meaning of this statement.' Then the carpenter Pañcakaṅga approached the Blessed One, and having paid homage to him, sat down to one side. Seated to one side, he reported to the Blessed One the entire conversation he had with the wanderer Uggāhamāna, son of Samaṇamuṇḍikā.

262. Evaṃ vutte, bhagavā pañcakaṅgaṃ thapatiṃ etadavoca – ‘‘evaṃ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṃ. Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa kāyotipi na hoti, kuto pana kāyena pāpakammaṃ karissati, aññatra phanditamattā! Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa vācātipi na hoti, kuto pana pāpakaṃ vācaṃ bhāsissati, aññatra roditamattā! Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa saṅkappotipi na hoti, kuto pana pāpakaṃ saṅkappaṃ saṅkappissati, aññatra vikūjitamattā ! Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa ājīvotipi na hoti, kuto pana pāpakaṃ ājīvaṃ ājīvissati, aññatra mātuthaññā! Evaṃ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṃ.

262. When this was said, the Blessed One spoke thus to the carpenter Pañcakaṅga: 'If that were so, carpenter, then according to the words of the wanderer Uggāhamāna, son of Samaṇamuṇḍikā, a young boy, slow, lying on his back, would be an ascetic accomplished in the wholesome, supremely wholesome, one who has attained the highest attainment, and invincible. For, carpenter, a young boy, slow, lying on his back, does not yet have the concept of 'body'; how then could he perform an evil action with the body, other than merely twitching? For, carpenter, a young boy, slow, lying on his back, does not yet have the concept of 'speech'; how then could he speak an evil word, other than merely crying? For, carpenter, a young boy, slow, lying on his back, does not yet have the concept of 'intention'; how then could he conceive an evil intention, other than merely whimpering? For, carpenter, a young boy, slow, lying on his back, does not yet have the concept of 'livelihood'; how then could he live by an evil livelihood, other than by suckling at his mother's breast? If that were so, carpenter, then according to the words of the wanderer Uggāhamāna, son of Samaṇamuṇḍikā, a young boy, slow, lying on his back, would be an ascetic accomplished in the wholesome, supremely wholesome, one who has attained the highest attainment, and invincible.'

263. ‘‘Catūhi kho ahaṃ, thapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi na ceva sampannakusalaṃ na paramakusalaṃ na uttamapattipattaṃ samaṇaṃ ayojjhaṃ, api cimaṃ daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ samadhigayha tiṭṭhati. Katamehi catūhi? Idha, thapati, na kāyena pāpakammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati – imehi kho ahaṃ, thapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi na ceva sampannakusalaṃ na paramakusalaṃ na uttamapattipattaṃ samaṇaṃ ayojjhaṃ, api cimaṃ daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ samadhigayha tiṭṭhati.

263. Carpenter, I do not declare a person endowed with four qualities to be accomplished in the wholesome, nor supremely wholesome, nor one who has attained the highest attainment, nor an invincible ascetic; and yet, he stands having surpassed this young, slow boy lying on his back. With which four? Here, carpenter, one does not perform an evil action with the body, does not speak an evil word, does not conceive an evil intention, and does not live by an evil livelihood. Carpenter, I do not declare a person endowed with these four qualities to be accomplished in the wholesome, nor supremely wholesome, nor one who has attained the highest attainment, nor an invincible ascetic; and yet, he stands having surpassed this young, slow boy lying on his back.

‘‘Dasahi kho ahaṃ, thapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ. Ime akusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā akusalā [Pg.217] sīlā; tamahaṃ, thapati, veditabbanti vadāmi. Idha akusalā sīlā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.

Carpenter, I declare a person endowed with ten qualities to be accomplished in the wholesome, supremely wholesome, one who has attained the highest attainment, and an invincible ascetic. 'These are unwholesome moralities'; this, carpenter, I say is to be known. 'Unwholesome moralities arise from this source'; this, carpenter, I say is to be known. 'Here, unwholesome moralities cease without remainder'; this, carpenter, I say is to be known. 'One who practices thus is practicing for the cessation of unwholesome moralities'; this, carpenter, I say is to be known.

‘‘Ime kusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā kusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. Idha kusalā sīlā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.

There are these wholesome moralities; this, carpenter, I say is to be known. There are wholesome moralities that arise from this source; this, carpenter, I say is to be known. Here, wholesome moralities cease without remainder; this, carpenter, I say is to be known. One who practices thus is one who practices for the cessation of wholesome moralities; this, carpenter, I say is to be known.

‘‘Ime akusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā akusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi. Idha akusalā saṅkappā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.

There are these unwholesome thoughts; this, carpenter, I say is to be known. There are unwholesome thoughts that arise from this source; this, carpenter, I say is to be known. Here, unwholesome thoughts cease without remainder; this, carpenter, I say is to be known. One who practices thus is one who practices for the cessation of unwholesome thoughts; this, carpenter, I say is to be known.

‘‘Ime kusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā kusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi. Idha kusalā saṅkappā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.

There are these wholesome thoughts; this, carpenter, I say is to be known. There are wholesome thoughts that arise from this source; this, carpenter, I say is to be known. Here, wholesome thoughts cease without remainder; this, carpenter, I say is to be known. One who practices thus is one who practices for the cessation of wholesome thoughts; this, carpenter, I say is to be known.

264. ‘‘Katame ca, thapati, akusalā sīlā? Akusalaṃ kāyakammaṃ, akusalaṃ vacīkammaṃ, pāpako ājīvo – ime vuccanti, thapati, akusalā sīlā.

264. And what, carpenter, are the unwholesome moralities? Unwholesome bodily action, unwholesome verbal action, and evil livelihood—these, carpenter, are called the unwholesome moralities.

‘‘Ime ca, thapati, akusalā sīlā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. ‘Cittasamuṭṭhānā’tissa vacanīyaṃ. Katamaṃ cittaṃ? Cittampi hi bahuṃ anekavidhaṃ nānappakārakaṃ. Yaṃ cittaṃ sarāgaṃ sadosaṃ samohaṃ, itosamuṭṭhānā akusalā sīlā.

And these unwholesome moralities, carpenter, from what do they arise? Their origin has also been stated. It should be said: 'They arise from the mind.' What mind? For the mind is indeed manifold, of many kinds, of various sorts. The mind that is with greed, with hatred, with delusion—from this, the unwholesome moralities arise.

‘‘Ime ca, thapati, akusalā sīlā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu kāyaduccaritaṃ pahāya kāyasucaritaṃ [Pg.218] bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, micchājīvaṃ pahāya sammājīvena jīvitaṃ kappeti – etthete akusalā sīlā aparisesā nirujjhanti.

And where, carpenter, do these unwholesome moralities cease without remainder? Their cessation has also been stated. Here, carpenter, a monk, having abandoned bodily misconduct, cultivates wholesome bodily conduct; having abandoned verbal misconduct, cultivates wholesome verbal conduct; having abandoned mental misconduct, cultivates wholesome mental conduct; having abandoned wrong livelihood, he makes his living by right livelihood. It is here that these unwholesome moralities cease without remainder.

‘‘Kathaṃ paṭipanno, thapati, akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti.

And how, carpenter, does one practice for the cessation of unwholesome moralities? Here, carpenter, a bhikkhu generates desire, makes an effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil, unwholesome states. He generates desire, makes an effort, arouses energy, exerts his mind, and strives for the abandoning of arisen evil, unwholesome states. He generates desire, makes an effort, arouses energy, exerts his mind, and strives for the arising of unarisen wholesome states. He generates desire, makes an effort, arouses energy, exerts his mind, and strives for the maintenance, non-fading, increase, expansion, development, and fulfillment of arisen wholesome states. Practicing in this way, carpenter, one practices for the cessation of unwholesome moralities.

265. ‘‘Katame ca, thapati, kusalā sīlā? Kusalaṃ kāyakammaṃ, kusalaṃ vacīkammaṃ, ājīvaparisuddhampi kho ahaṃ, thapati, sīlasmiṃ vadāmi. Ime vuccanti, thapati, kusalā sīlā.

265. And what, carpenter, are wholesome moralities? Wholesome bodily action, wholesome verbal action; and I declare, carpenter, that purity of livelihood is included in morality. These, carpenter, are called wholesome moralities.

‘‘Ime ca, thapati, kusalā sīlā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. ‘Cittasamuṭṭhānā’tissa vacanīyaṃ. Katamaṃ cittaṃ? Cittampi hi bahuṃ anekavidhaṃ nānappakārakaṃ. Yaṃ cittaṃ vītarāgaṃ vītadosaṃ vītamohaṃ, itosamuṭṭhānā kusalā sīlā.

And these wholesome moralities, carpenter, from what do they arise? Their origin has also been stated. It should be said, ‘They arise from the mind.’ What mind? For the mind is indeed manifold, of many kinds, of various sorts. Wholesome moralities arise from that mind which is free from greed, free from hatred, free from delusion.

‘‘Ime ca, thapati, kusalā sīlā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu sīlavā hoti no ca sīlamayo, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti; yatthassa te kusalā sīlā aparisesā nirujjhanti.

And where, carpenter, do these wholesome moralities cease without remainder? Their cessation has also been stated. Here, carpenter, a bhikkhu is virtuous but is not made of virtue, and he understands as it truly is the liberation of mind and liberation by wisdom wherein those wholesome moralities of his cease without remainder.

‘‘Kathaṃ paṭipanno ca, thapati, kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati[Pg.219]; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti.

And how, carpenter, does one practice for the cessation of wholesome moralities? Here, carpenter, a bhikkhu—for the non-arising of unarisen evil, unwholesome states; for the abandoning of arisen evil, unwholesome states... for the arising of unarisen wholesome states... for the maintenance, non-fading, increase, expansion, development, and fulfillment of arisen wholesome states—generates desire, makes an effort, arouses energy, exerts his mind, and strives. Practicing in this way, carpenter, one practices for the cessation of wholesome moralities.

266. ‘‘Katame ca, thapati, akusalā saṅkappā? Kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo – ime vuccanti, thapati, akusalā saṅkappā.

266. And what, carpenter, are unwholesome thoughts? The thought of sensual pleasure, the thought of ill will, the thought of cruelty—these, carpenter, are called unwholesome thoughts.

‘‘Ime ca, thapati, akusalā saṅkappā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. ‘Saññāsamuṭṭhānā’tissa vacanīyaṃ. Katamā saññā? Saññāpi hi bahū anekavidhā nānappakārakā. Kāmasaññā, byāpādasaññā, vihiṃsāsaññā – itosamuṭṭhānā akusalā saṅkappā.

And these unwholesome thoughts, carpenter, from what do they arise? Their origin has also been stated. It should be said, ‘They arise from perception.’ What perception? For perception is indeed manifold, of many kinds, of various sorts. The perception of sensual pleasure, the perception of ill will, the perception of cruelty—from these arise unwholesome thoughts.

‘‘Ime ca, thapati, akusalā saṅkappā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; etthete akusalā saṅkappā aparisesā nirujjhanti.

“And these unwholesome thoughts, master builder, where do they cease without remainder? Their cessation has also been stated. Here, master builder, a bhikkhu, quite secluded from sensual pleasures… enters and abides in the first jhāna; it is here that these unwholesome thoughts cease without remainder.”

‘‘Kathaṃ paṭipanno ca, thapati, akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti.

“And how, master builder, does one practice for the cessation of unwholesome thoughts? Here, master builder, a bhikkhu generates desire, makes an effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil, unwholesome states; for the abandoning of arisen evil, unwholesome states… for the arising of unarisen wholesome states… for the maintenance, non-fading, increase, expansion, development, and fulfillment of arisen wholesome states, he generates desire, makes an effort, arouses energy, exerts his mind, and strives. Practicing in this way, master builder, one practices for the cessation of unwholesome thoughts.”

267. ‘‘Katame ca, thapati, kusalā saṅkappā? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo – ime vuccanti, thapati, kusalā saṅkappā.

267. “And what, master builder, are wholesome thoughts? The thought of renunciation, the thought of non-ill will, the thought of non-cruelty—these, master builder, are called wholesome thoughts.”

‘‘Ime ca, thapati, kusalā saṅkappā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. ‘Saññāsamuṭṭhānā’tissa vacanīyaṃ. Katamā saññā? Saññāpi hi bahū anekavidhā [Pg.220] nānappakārakā. Nekkhammasaññā, abyāpādasaññā, avihiṃsāsaññā – itosamuṭṭhānā kusalā saṅkappā.

“And these wholesome thoughts, master builder, from what do they arise? Their origin has also been stated. It should be said, ‘They arise from perception.’ What perception? For perception is indeed manifold, of many kinds, of various sorts. The perception of renunciation, the perception of non-ill will, the perception of non-cruelty—from these arise wholesome thoughts.”

‘‘Ime ca, thapati, kusalā saṅkappā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati; etthete kusalā saṅkappā aparisesā nirujjhanti.

“And these wholesome thoughts, master builder, where do they cease without remainder? Their cessation has also been stated. Here, master builder, a bhikkhu, with the stilling of applied and sustained thought… enters and abides in the second jhāna; it is here that these wholesome thoughts cease without remainder.”

‘‘Kathaṃ paṭipanno ca, thapati, kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti.

“And how, master builder, does one practice for the cessation of wholesome thoughts? Here, master builder, a bhikkhu generates desire, makes an effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil, unwholesome states; for the abandoning of arisen evil, unwholesome states... for the arising of unarisen wholesome states... for the maintenance, non-degeneration, increase, abundance, development, and perfection of arisen wholesome states, he generates desire, makes an effort, arouses energy, exerts his mind, and strives. Practicing in this way, master builder, one practices for the cessation of wholesome thoughts.”

268. ‘‘Katamehi cāhaṃ, thapati, dasahi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ? Idha, thapati, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti – imehi kho ahaṃ, thapati, dasahi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjha’’nti.

268. “And by what ten qualities, master builder, do I designate a person as one accomplished in the wholesome, supreme in the wholesome, who has attained the highest attainment, an invincible contemplative? Here, master builder, a bhikkhu is endowed with the right view of one beyond training, endowed with the right intention of one beyond training, endowed with the right speech of one beyond training, endowed with the right action of one beyond training, endowed with the right livelihood of one beyond training, endowed with the right effort of one beyond training, endowed with the right mindfulness of one beyond training, endowed with the right concentration of one beyond training, endowed with the right knowledge of one beyond training, and endowed with the right liberation of one beyond training. It is by these ten qualities, master builder, that I designate a person as one accomplished in the wholesome, supreme in the wholesome, who has attained the highest attainment, an invincible contemplative.”

Idamavoca bhagavā. Attamano pañcakaṅgo thapati bhagavato bhāsitaṃ abhinandīti.

Thus spoke the Blessed One. The master builder Pañcakaṅga, delighted, greatly rejoiced in the Blessed One's words.

Samaṇamuṇḍikasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

The Samaṇamuṇḍika Sutta, the eighth, is concluded.

9. Cūḷasakuludāyisuttaṃ

9. The Shorter Discourse to Sakuludāyin

269. Evaṃ [Pg.221] me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sakuludāyī paribbājako moranivāpe paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – ‘‘atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyya’’nti. Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.

269. Thus have I heard. At one time, the Blessed One was dwelling at Rājagaha, in the Veḷuvana, the Kalandakanivāpa. Now at that time, the wanderer Sakuludāyī was staying at the Moranivāpa, the wanderers' park, together with a large assembly of wanderers. Then the Blessed One, having dressed in the morning, took his bowl and robe and entered Rājagaha for alms-food. Then it occurred to the Blessed One: “It is still too early to walk for alms-food in Rājagaha. What if I were to approach the Moranivāpa, the wanderers' park, where the wanderer Sakuludāyī is?” Then the Blessed One approached the Moranivāpa, the wanderers' park.

Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, 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. Addasā kho sakuludāyī paribbājako bhagavantaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṃ samaṇo gotamo āgacchati; appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Atha kho te paribbājakā tuṇhī ahesuṃ.

Now at that time, the wanderer Sakuludāyī was sitting together with a large assembly of wanderers, making a loud, great, and echoing sound, engaged in various kinds of base talk, that is to say: talk of kings, talk of thieves, talk of great ministers, talk of armies, talk of dangers, talk of battles, talk of food, talk of drink, talk of clothing, talk of beds, talk of garlands, talk of perfumes, talk of relatives, talk of vehicles, talk of villages, talk of market towns, talk of cities, talk of countries, talk of women, talk of heroes, street-corner talk, talk at the well, talk of the departed, miscellaneous talk, speculations about the world, speculations about the ocean, and talk of prosperity and decline. The wanderer Sakuludāyī saw the Blessed One coming from afar. Having seen him, he quieted his own assembly, saying: “Sirs, be quiet. Sirs, do not make a sound. This contemplative Gotama is coming. That venerable one is a lover of quiet and speaks in praise of quiet. Perhaps, upon seeing a quiet assembly, he might think it worthwhile to approach.” Then those wanderers became silent.

270. Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. Atha kho sakuludāyī paribbājako bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā; idamāsanaṃ paññatta’’nti. Nisīdi bhagavā paññatte āsane. Sakuludāyīpi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sakuludāyiṃ paribbājakaṃ bhagavā etadavoca – ‘‘kāya nuttha, udāyi, etarahi [Pg.222] kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Tiṭṭhatesā, bhante, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Yadāhaṃ, bhante, imaṃ parisaṃ anupasaṅkanto homi athāyaṃ parisā anekavihitaṃ tiracchānakathaṃ kathentī nisinnā hoti; yadā ca kho ahaṃ, bhante, imaṃ parisaṃ upasaṅkanto homi athāyaṃ parisā mamaññeva mukhaṃ ullokentī nisinnā hoti – ‘yaṃ no samaṇo udāyī dhammaṃ bhāsissati taṃ sossāmā’ti; yadā pana, bhante, bhagavā imaṃ parisaṃ upasaṅkanto hoti athāhañceva ayañca parisā bhagavato mukhaṃ ullokentā nisinnā homa – ‘yaṃ no bhagavā dhammaṃ bhāsissati taṃ sossāmā’’’ti.

270. Then the Blessed One approached the wanderer Sakuludāyī. Then the wanderer Sakuludāyī said to the Blessed One: 'Come, venerable sir, Blessed One. Welcome, venerable sir, to the Blessed One. It has been a long time, venerable sir, since the Blessed One made this occasion to come here. Let the Blessed One be seated, venerable sir; this seat is prepared.' The Blessed One sat down on the prepared seat. The wanderer Sakuludāyī also took a certain low seat and sat to one side. To the wanderer Sakuludāyī, so seated to one side, the Blessed One said this: 'Udāyī, for what talk are you now assembled, and what was your conversation that was interrupted?' 'Let that talk stand, venerable sir, for which we are now assembled. That talk, venerable sir, will not be difficult for the Blessed One to hear later. When I, venerable sir, do not approach this assembly, then this assembly sits engaged in various kinds of base talk. But when I, venerable sir, approach this assembly, then this assembly sits looking up to my face, thinking, “Whatever Dhamma the ascetic Udāyī will speak, that we shall hear.” And when, venerable sir, the Blessed One approaches this assembly, then both I and this assembly sit looking up to the Blessed One's face, thinking, “Whatever Dhamma the Blessed One will speak, that we shall hear.”'

271. ‘‘Tenahudāyi, taṃyevettha paṭibhātu yathā maṃ paṭibhāseyyā’’si. ‘‘Purimāni, bhante, divasāni purimatarāni sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti. So mayā pubbantaṃ ārabbha pañhaṃ puṭṭho samāno aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Tassa mayhaṃ, bhante, bhagavantaṃyeva ārabbha sati udapādi – ‘aho nūna bhagavā, aho nūna sugato! Yo imesaṃ dhammānaṃ sukusalo’’’ti. ‘‘Ko pana so, udāyi, sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita’nti, yo tayā pubbantaṃ ārabbha pañhaṃ puṭṭho samāno aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi kopañca dosañca appaccayañca pātvākāsī’’ti? ‘Nigaṇṭho, bhante, nāṭaputto’ti.

271. “Then, Udāyī, let that very matter occur to you here, so that you may explain it to me.” “Some days ago, venerable sir, and even earlier, one who claimed to be all-knowing and all-seeing, professing complete knowledge and vision, said: ‘Whether I am walking or standing, sleeping or awake, knowledge and vision are constantly and uninterruptedly present to me.’ When asked a question by me concerning the past, he evaded the issue with another, diverted the talk to an external matter, and displayed anger, ill will, and displeasure. Then, venerable sir, mindfulness arose in me concerning the Blessed One: ‘Ah, indeed the Blessed One! Ah, indeed the Sugata, who is so skilled in these matters!’” “But who, Udāyī, was that one claiming to be all-knowing and all-seeing, professing complete knowledge and vision, saying: ‘Whether I am walking or standing, sleeping or awake, knowledge and vision are constantly and uninterruptedly present to me,’ who, when asked a question by you concerning the past, evaded the issue with another, diverted the talk to an external matter, and displayed anger, ill will, and displeasure?” “It was Nigaṇṭha Nāṭaputta, venerable sir.”

‘‘Yo kho, udāyi, anekavihitaṃ pubbenivāsaṃ anussareyya, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya, so vā maṃ pubbantaṃ ārabbha pañhaṃ puccheyya, taṃ vāhaṃ pubbantaṃ ārabbha pañhaṃ puccheyyaṃ; so vā me pubbantaṃ ārabbha pañhassa [Pg.223] veyyākaraṇena cittaṃ ārādheyya, tassa vāhaṃ pubbantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyyaṃ.

“Udāyī, whoever were to recollect their manifold past lives—that is, one birth, two births… and so on… recollecting their manifold past lives with their aspects and details—they might ask me a question concerning the past, or I might ask them a question concerning the past. They might satisfy my mind with an explanation to a question concerning the past, or I might satisfy their mind with an explanation to a question concerning the past.

‘‘Yo kho, udāyi, dibbena cakkhunā visuddhena atikkantamānusakena satte passeyya cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya, so vā maṃ aparantaṃ ārabbha pañhaṃ puccheyya, taṃ vāhaṃ aparantaṃ ārabbha pañhaṃ puccheyyaṃ; so vā me aparantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyya, tassa vāhaṃ aparantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyyaṃ.

“Udāyī, whoever with the divine eye, which is purified and surpasses the human, were to see beings passing away and being reborn—inferior and superior, of good color and bad color, in a good destination and a bad destination—and were to understand beings as they fare according to their kamma, they might ask me a question concerning the future, or I might ask them a question concerning the future. They might satisfy my mind with an explanation to a question concerning the future, or I might satisfy their mind with an explanation to a question concerning the future.

‘‘Api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Dhammaṃ te desessāmi – imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’’ti.

“Furthermore, Udāyī, let the past be, and let the future be. I will teach you the Dhamma: When this is, that is. From the arising of this, that arises. When this is not, that is not. From the cessation of this, that ceases.”

‘‘Ahañhi, bhante, yāvatakampi me iminā attabhāvena paccanubhūtaṃ tampi nappahomi sākāraṃ sauddesaṃ anussarituṃ, kuto panāhaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi, seyyathāpi bhagavā? Ahañhi, bhante, etarahi paṃsupisācakampi na passāmi, kuto panāhaṃ dibbena cakkhunā visuddhena atikkantamānusakena satte passissāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānissāmi, seyyathāpi bhagavā? Yaṃ pana maṃ, bhante, bhagavā evamāha – ‘api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto; dhammaṃ te desessāmi – imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’ti tañca pana me bhiyyosomattāya na pakkhāyati. Appeva nāmāhaṃ, bhante, sake ācariyake bhagavato cittaṃ ārādheyyaṃ pañhassa veyyākaraṇenā’’ti.

Venerable sir, I am not able to recollect with their aspects and details even what I have experienced in this very life; how then could I recollect my manifold past lives—that is, one birth, two births... and so on... recollecting my manifold past lives with their aspects and details, as the Blessed One does? Venerable sir, at present I do not even see a dust-demon; how then could I, with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn—inferior and superior, of good color and bad color, in a good destination and a bad destination—and understand beings as they fare according to their kamma, as the Blessed One does? And as for what the Blessed One said to me: 'Furthermore, Udāyī, let the past be, and let the future be. I will teach you the Dhamma: When this is, that is. From the arising of this, that arises. When this is not, that is not. From the cessation of this, that ceases'—even that is not especially clear to me. Perhaps, venerable sir, I might satisfy the Blessed One’s mind by answering a question in accordance with my own teacher’s doctrine.

272. ‘‘Kinti pana te, udāyi, sake ācariyake hotī’’ti? ‘‘Amhākaṃ, bhante, sake ācariyake evaṃ hoti – ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’’’ti.

272. “But what, Udāyī, is it in your own teacher's doctrine?” “Venerable sir, in our own teacher's doctrine, it is thus: ‘This is the supreme appearance, this is the supreme appearance.’”

‘‘Yaṃ [Pg.224] pana te etaṃ, udāyi, sake ācariyake evaṃ hoti – ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti, katamo so paramo vaṇṇo’’ti? ‘‘Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’’ti.

“Regarding that which in your own teacher's doctrine is thus, Udāyī: ‘This is the supreme appearance, this is the supreme appearance’—which is that supreme appearance?” “Venerable sir, that appearance from which there is no other appearance more excellent or more sublime, that is the supreme appearance.”

‘‘Katamo pana so paramo vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’’ti? ‘‘Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’’ti.

“Which, then, is that supreme appearance from which there is no other appearance more excellent or more sublime?” “Venerable sir, that appearance from which there is no other appearance more excellent or more sublime, that is the supreme appearance.”

‘‘Dīghāpi kho te esā, udāyi, phareyya – ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesi. Seyyathāpi, udāyi, puriso evaṃ vadeyya – ‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī taṃ icchāmi, taṃ kāmemī’ti. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – khattiyī vā brāhmaṇī vā vessī vā suddī vā’’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – evaṃnāmā evaṃgottāti vāti…pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti… amukasmiṃ gāme vā nigame vā nagare vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’’’ti? Iti puṭṭho ‘āmā’ti vadeyya.

“This speech of yours could become long, Udāyī, when you say, ‘Venerable sir, that appearance from which there is no other appearance more excellent or more sublime, that is the supreme appearance,’ and yet you do not make that appearance known. Suppose, Udāyī, a man were to say, ‘I desire, I long for the most beautiful woman in this land.’ They might say to him, ‘Good man, this most beautiful woman in the land whom you desire and long for, do you know if she is of the warrior caste, the brahmin caste, the merchant caste, or the worker caste?’ Being asked thus, he would say, ‘No.’ They might say to him, ‘Good man, this most beautiful woman in the land whom you desire and long for, do you know her name and clan? … whether she is tall, short, or of medium height; whether she is dark, golden-complexioned, or of a dull complexion? … in which village, town, or city she lives?’ Being asked thus, he would say, ‘No.’ They might say to him, ‘Good man, her whom you do not know and do not see, do you desire and long for her?’ Being asked thus, he would say, ‘Yes.’”

‘‘Taṃ kiṃ maññasi, udāyi – nanu evaṃ sante, tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti.

“What do you think, Udāyī? This being so, does not that man's speech turn out to be groundless?” “Certainly, venerable sir, this being so, that man's speech turns out to be groundless.”

‘‘Evameva kho tvaṃ, udāyi, ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesī’’ti.

“In the very same way, Udāyī, you say, ‘Venerable sir, that appearance from which there is no other appearance more excellent or more sublime, that is the supreme appearance,’ and yet you do not make that appearance known.”

‘‘Seyyathāpi, bhante, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṃ vaṇṇo attā hoti arogo paraṃ maraṇā’’ti.

“Venerable sir, just as a beryl gem—lustrous, of fine quality, eight-faceted, well-polished—when placed on a pale woolen blanket, shines, glows, and is radiant, so too the self has such an appearance, being without disease after death.”

273. ‘‘Taṃ [Pg.225] kiṃ maññasi, udāyi, yo vā maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, rattandhakāratimisāya kimi khajjopanako – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

273. “What do you think, Udāyī? Between the beryl gem—lustrous, of fine quality, eight-faceted, well-polished, placed on a pale woolen blanket, which shines, glows, and is radiant—and the glowworm in the pitch-black darkness of night: of these two appearances, which is more beautiful and more sublime?” “Venerable sir, between these two appearances, the glowworm in the pitch-black darkness of night is the more beautiful and more sublime.”

‘‘Taṃ kiṃ maññasi, udāyi, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, rattandhakāratimisāya telappadīpo – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

“What do you think, Udāyī? Between the glowworm in the pitch-black darkness of night and the oil lamp in the pitch-black darkness of night: of these two appearances, which is more beautiful and more sublime?” “Venerable sir, between these two appearances, the oil lamp in the pitch-black darkness of night is the more beautiful and more sublime.”

‘‘Taṃ kiṃ maññasi, udāyi, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, rattandhakāratimisāya mahāaggikkhandho – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

“What do you think, Udāyī? Between the oil lamp in the pitch-black darkness of night and a great mass of fire in the pitch-black darkness of night: of these two appearances, which is more beautiful and more sublime?” “Venerable sir, between these two appearances, the great mass of fire in the pitch-black darkness of night is the more beautiful and more sublime.”

‘‘Taṃ kiṃ maññasi, udāyi, yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

“What do you think, Udāyi? Between a great mass of fire in the pitch-black darkness of night and the morning star at dawn in a clear, cloudless sky—of these two splendors, which is more beautiful and more sublime?” “Venerable sir, between these two splendors, the morning star at dawn in a clear, cloudless sky is the more beautiful and more sublime.”

‘‘Taṃ kiṃ maññasi, udāyi, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, tadahuposathe pannarase viddhe vigatavalāhake deve abhido [Pg.226] aḍḍharattasamayaṃ cando – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

“What do you think, Udāyi? Between the morning star at dawn in a clear, cloudless sky, and the moon at midnight on the fifteenth day of the Uposatha in a clear, cloudless sky—of these two splendors, which is more beautiful and more sublime?” “Venerable sir, between these two splendors, the moon at midnight on the fifteenth day of the Uposatha in a clear, cloudless sky is the more beautiful and more sublime.”

‘‘Taṃ kiṃ maññasi, udāyi, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, yo vā vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bhante, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

“What do you think, Udāyi? Between the moon at midnight on the fifteenth day of the Uposatha in a clear, cloudless sky, and the sun at midday in the last month of the rains, during the autumn season, in a clear, cloudless sky—of these two splendors, which is more beautiful and more sublime?” “Venerable sir, of these two splendors, the sun at midday in the last month of the rains, during the autumn season, in a clear, cloudless sky is the more beautiful and more sublime.”

‘‘Ato kho te, udāyi, bahū hi bahutarā devā ye imesaṃ candimasūriyānaṃ ābhā nānubhonti, tyāhaṃ pajānāmi. Atha ca panāhaṃ na vadāmi – ‘yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’ti. Atha ca pana tvaṃ, udāyi, ‘yvāyaṃ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesī’’ti. ‘‘Acchidaṃ bhagavā kathaṃ, acchidaṃ sugato katha’’nti!

“Furthermore, Udāyi, there are indeed many, many more devas who do not experience the radiance of this moon and sun; I know them. And yet, I do not say: ‘There is no other splendor more surpassing or more sublime than that.’ But you, Udāyi, say: ‘This splendor, which is more base and more contemptible than a firefly, is the supreme splendor,’ and yet you do not make that splendor known.” “How wonderful is the Blessed One's discourse! How wonderful is the Well-Farer's discourse!”

‘‘Kiṃ pana tvaṃ, udāyi, evaṃ vadesi – ‘acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathaṃ’’’ti? ‘‘Amhākaṃ, bhante, sake ācariyake evaṃ hoti – ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti. Te mayaṃ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā’’ti.

“But why, Udāyi, do you say: ‘How wonderful is the Blessed One's discourse! How wonderful is the Well-Farer's discourse!’?” “Venerable sir, in our own teacher's doctrine, it is held thus: ‘This is the supreme splendor, this is the supreme splendor.’ But we, venerable sir, when questioned, cross-examined, and admonished by the Blessed One concerning our own teacher's doctrine, are found to be empty, void, and at fault.”

274. ‘‘Kiṃ panudāyi, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti? ‘‘Amhākaṃ, bhante, sake ācariyake evaṃ hoti – ‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’’ti.

274. “But what of this, Udāyi, is there a world of exclusive happiness? Is there a practice with a valid method for the realization of a world of exclusive happiness?” “Venerable sir, in our own teacher's doctrine, it is held thus: ‘There is a world of exclusive happiness, and there is a practice with a valid method for the realization of a world of exclusive happiness.’”

‘‘Katamā pana sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti? ‘‘Idha, bhante, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṃ pahāya adinnādānā paṭivirato [Pg.227] hoti, kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṃ pahāya musāvādā paṭivirato hoti, aññataraṃ vā pana tapoguṇaṃ samādāya vattati. Ayaṃ kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti.

“And what, Udāyi, is that practice with a valid method for the realization of a world of exclusive happiness?” “Here, venerable sir, a certain person, having abandoned the destruction of life, abstains from the destruction of life; having abandoned taking what is not given, abstains from taking what is not given; having abandoned sexual misconduct, abstains from sexual misconduct; having abandoned false speech, abstains from false speech; or else, having undertaken some form of austerity, one lives in accordance with it. This, venerable sir, is that practice with a valid method for the realization of a world of exclusive happiness.”

‘‘Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā’’ti? ‘‘Sukhadukkhī, bhante’’.

“What do you think, Udāyi? At the time when one, having abandoned the destruction of life, abstains from the destruction of life, is the self at that time exclusively happy, or experiencing both happiness and suffering?” “Experiencing both happiness and suffering, venerable sir.”

‘‘Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye adinnādānaṃ pahāya adinnādānā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā’’ti? ‘‘Sukhadukkhī, bhante’’.

“What do you think, Udāyi? At the time when one, having abandoned taking what is not given, abstains from taking what is not given, is the self at that time exclusively happy, or experiencing both happiness and suffering?” “Experiencing both happiness and suffering, venerable sir.”

‘‘Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā’’ti? ‘‘Sukhadukkhī, bhante’’.

“What do you think, Udāyi? At the time when one, having abandoned sexual misconduct, abstains from sexual misconduct, is the self at that time exclusively happy, or experiencing both happiness and suffering?” “Experiencing both happiness and suffering, venerable sir.”

‘‘Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye musāvādaṃ pahāya musāvādā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā’’ti? ‘‘Sukhadukkhī, bhante’’.

“What do you think, Udāyi? At the time when one, having abandoned false speech, abstains from false speech, is the self at that time exclusively happy, or experiencing both happiness and suffering?” “Experiencing both happiness and suffering, venerable sir.”

‘‘Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye aññataraṃ tapoguṇaṃ samādāya vattati, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā’’ti? ‘‘Sukhadukkhī, bhante’’.

“What do you think, Udāyi? At the time when one, having undertaken some form of austerity, lives in accordance with it, is the self at that time exclusively happy, or experiencing both happiness and suffering?” “Experiencing both happiness and suffering, venerable sir.”

‘‘Taṃ kiṃ maññasi, udāyi, api nu kho vokiṇṇasukhadukkhaṃ paṭipadaṃ āgamma ekantasukhassa lokassa sacchikiriyā hotī’’ti ? ‘‘Acchidaṃ bhagavā kathaṃ, acchidaṃ sugato katha’’nti!

“What do you think, Udāyi? Is it possible, by relying on a practice mixed with happiness and suffering, that there can be the realization of a world of exclusive happiness?” “How wonderful is the Blessed One's discourse! How wonderful is the Well-Farer's discourse!”

‘‘Kiṃ pana tvaṃ, udāyi, vadesi – ‘acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathaṃ’’’ti? ‘‘Amhākaṃ, bhante, sake ācariyake evaṃ hoti – ‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti. Te mayaṃ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā’’ti.

“But why, Udāyi, do you say: ‘How wonderful is the Blessed One's discourse! How wonderful is the Well-farer's discourse!’?” “Venerable sir, in our own teacher's doctrine, it is held thus: ‘There is a world of exclusive happiness, and there is a practice with a method for the realization of a world of exclusive happiness.’ But we, venerable sir, when questioned, cross-examined, and interrogated by the Blessed One concerning our own teacher's doctrine, are found to be empty, void, and at fault.”

275. ‘‘Kiṃ [Pg.228] pana, bhante, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti? ‘‘Atthi kho, udāyi, ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti.

275. “But, venerable sir, is there a world of exclusive happiness? Is there a practice with a method for the realization of a world of exclusive happiness?” “There is, Udāyi, a world of exclusive happiness, and there is a practice with a method for the realization of a world of exclusive happiness.”

‘‘Katamā pana sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti? ‘‘Idhudāyi, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati – ayaṃ kho sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti.

“And what, venerable sir, is that practice with a method for the realization of a world of exclusive happiness?” “Here, Udāyi, a monk, quite secluded from sensual pleasures… enters and dwells in the first jhāna… With the stilling of directed thought and evaluation… he enters and dwells in the second jhāna… With the fading away of rapture… he enters and dwells in the third jhāna. This, Udāyi, is that practice with a method for the realization of a world of exclusive happiness.”

‘‘Na kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāya, sacchikato hissa, bhante, ettāvatā ekantasukho loko hotī’’ti. ‘‘Na khvāssa, udāyi, ettāvatā ekantasukho loko sacchikato hoti; ākāravatītveva sā paṭipadā ekantasukhassa lokassa sacchikiriyāyā’’ti.

“Venerable sir, that is not the practice with a method for the realization of a world of exclusive happiness. For, venerable sir, by this much a world of exclusive happiness is realized for him.” “Indeed, Udāyi, a world of exclusive happiness is not realized for him by just this much; that practice with a method is for the realization of a world of exclusive happiness.”

Evaṃ vutte, sakuludāyissa paribbājakassa parisā unnādinī uccāsaddamahāsaddā ahosi – ‘‘ettha mayaṃ anassāma sācariyakā, ettha mayaṃ anassāma sācariyakā! Na mayaṃ ito bhiyyo uttaritaraṃ pajānāmā’’ti.

When this was said, the assembly of the wanderer Sakuludāyī became noisy, with loud and great sounds, saying: “In this, we are lost, together with our teacher! In this, we are lost, together with our teacher! We do not know anything higher or more sublime than this.”

Atha kho sakuludāyī paribbājako te paribbājake appasadde katvā bhagavantaṃ etadavoca – ‘‘kittāvatā panāssa, bhante, ekantasukho loko sacchikato hotī’’ti? ‘‘Idhudāyi, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ… upasampajja viharati. Yā tā devatā ekantasukhaṃ lokaṃ upapannā tāhi devatāhi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati. Ettāvatā khvāssa, udāyi, ekantasukho loko sacchikato hotī’’ti.

Then the wanderer Sakuludāyī, having quieted those wanderers, said this to the Blessed One: “Venerable sir, by what measure is the world of exclusive happiness realized for him?” “Here, Udāyi, a monk, with the abandoning of pleasure… enters and abides in the fourth jhāna. He associates with, converses with, and engages in discussion with those deities who have been reborn in a world of exclusive happiness. Indeed, Udāyi, by this measure the world of exclusive happiness is realized for him.”

276. ‘‘Etassa nūna, bhante, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī’’ti? ‘‘Na kho, udāyi, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. Atthi kho, udāyi[Pg.229], aññeva dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī’’ti.

276. “Surely, venerable sir, it is for the sake of realizing this world of exclusive happiness that monks practice the holy life under the Blessed One?” “Not so, Udāyi, it is not for the sake of realizing the world of exclusive happiness that monks practice the holy life under me. Indeed, Udāyi, there are other states, higher and more sublime, for the sake of realizing which monks practice the holy life under me.”

‘‘Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī’’ti? ‘‘Idhudāyi, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti’’.

“But what, venerable sir, are those states, higher and more sublime, for the sake of realizing which monks practice the holy life under the Blessed One?” “Here, Udāyi, a Tathāgata arises in the world, an Arahant, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Fortunate One, Knower of the world, an unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One… He, having abandoned these five hindrances, which are defilements of the mind and weakeners of wisdom, secluded from sensual pleasures… enters and abides in the first jhāna. This too, Udāyi, is a state higher and more sublime, for the sake of realizing which monks practice the holy life under me.”

‘‘Puna caparaṃ, udāyi, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

“Furthermore, Udāyi, a monk, with the stilling of directed thought and evaluation… enters and abides in the second jhāna… the third jhāna… the fourth jhāna. This too, Udāyi, is a state higher and more sublime, for the sake of realizing which monks practice the holy life under me.”

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

“With his mind thus concentrated, purified, bright, unblemished, rid of defilements, pliable, workable, established, and having attained imperturbability, he directs his mind to the knowledge of the recollection of past lives. He recollects his manifold past lives, that is: one birth, two births… Thus, with their aspects and details, he recollects his manifold past lives. This too, Udāyi, is a state higher and more sublime, for the sake of realizing which monks practice the holy life under me.”

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

“With his mind thus concentrated, purified, bright, unblemished, rid of defilements, pliable, workable, established, and having attained imperturbability, he directs his mind to the knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate… he understands beings as faring according to their kamma. This too, Udāyi, is a state higher and more sublime, for the sake of realizing which monks practice the holy life under me.”

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya [Pg.230] cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti…pe… ‘ayaṃ dukkhanirodho’ti… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti… ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti… ‘ayaṃ āsavanirodho’ti… ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. Ime kho, udāyi, dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī’’ti.

“With his mind thus concentrated, purified, bright, unblemished, rid of defilements, pliable, workable, established, and having attained imperturbability, he directs his mind to the knowledge of the destruction of the taints. He understands as it really is: ‘This is suffering.’ He understands as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the path leading to the cessation of suffering.’ He understands as it really is: ‘These are the taints.’ He understands as it really is: ‘This is the origin of the taints.’ He understands as it really is: ‘This is the cessation of the taints.’ He understands as it really is: ‘This is the path leading to the cessation of the taints.’ For him, knowing thus and seeing thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of existence, and his mind is liberated from the taint of ignorance. When it is liberated, the knowledge arises: ‘It is liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further for this state of being.’ This too, Udāyi, is a state higher and more sublime, for the sake of realizing which bhikkhus practice the holy life under me. These, Udāyi, are the states, higher and more sublime, for the sake of realizing which bhikkhus practice the holy life under me.”

277. Evaṃ vutte, sakuludāyī paribbājako bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti.

277. When this was said, the wanderer Sakuludāyī said this to the Blessed One: “Excellent, venerable sir! Excellent, venerable sir! Just as, venerable sir, one might set upright what had been overturned, or reveal what was hidden, or show the way to one who was lost, or hold up an oil lamp in the darkness, so that ‘those with eyes will see forms’; even so has the Dhamma been made clear by the Blessed One in many ways. I, venerable sir, go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of bhikkhus. May I, venerable sir, receive the going forth in the presence of the Blessed One; may I receive the higher ordination.”

Evaṃ vutte, sakuludāyissa paribbājakassa parisā sakuludāyiṃ paribbājakaṃ etadavocuṃ – ‘‘mā bhavaṃ, udāyi, samaṇe gotame brahmacariyaṃ cari; mā bhavaṃ, udāyi, ācariyo hutvā antevāsīvāsaṃ vasi. Seyyathāpi nāma udakamaṇiko hutvā udañcaniko assa, evaṃ sampadamidaṃ bhoto udāyissa bhavissati. Mā bhavaṃ, udāyi, samaṇe gotame brahmacariyaṃ cari; mā bhavaṃ, udāyi, ācariyo hutvā antevāsīvāsaṃ vasī’’ti. Iti hidaṃ sakuludāyissa paribbājakassa parisā sakuludāyiṃ paribbājakaṃ antarāyamakāsi bhagavati brahmacariyeti.

When this was said, the assembly of the wanderer Sakuludāyī said this to the wanderer Sakuludāyī: “Do not, Master Udāyi, lead the holy life under the ascetic Gotama. Do not, Master Udāyi, having been a teacher, live the life of a pupil. Just as a large water jar might become a small water scoop, so would this befall Master Udāyī. Do not, Master Udāyi, lead the holy life under the ascetic Gotama. Do not, Master Udāyi, having been a teacher, live the life of a pupil.” Thus the assembly of the wanderer Sakuludāyī created an obstacle for the wanderer Sakuludāyī regarding the holy life with the Blessed One.

Cūḷasakuludāyisuttaṃ niṭṭhitaṃ navamaṃ.

The Ninth, the Cūḷasakuludāyisutta, is concluded.

10. Vekhanasasuttaṃ

10. The Vekhanasa Sutta

278. Evaṃ [Pg.231] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho vekhanaso paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho vekhanaso paribbājako bhagavato santike udānaṃ udānesi – ‘‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’’ti.

278. Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Then the wanderer Vekhanasa approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded this courteous and memorable talk, he stood to one side. Standing to one side, the wanderer Vekhanasa uttered this inspired utterance in the presence of the Blessed One: “This is the supreme appearance! This is the supreme appearance!”

‘‘Kiṃ pana tvaṃ, kaccāna, evaṃ vadesi – ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti? Katamo, kaccāna, so paramo vaṇṇo’’ti?

“But why, Kaccāna, do you say, ‘This is the supreme appearance! This is the supreme appearance!’? What, Kaccāna, is that supreme appearance?”

‘‘Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’’ti.

“Venerable Gotama, that appearance than which there is no other appearance more excellent or more sublime, that is the supreme appearance.”

‘‘Katamo pana so, kaccāna, vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’’ti?

“But what, Kaccāna, is that appearance than which there is no other appearance more excellent or more sublime?”

‘‘Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’’ti.

“Venerable Gotama, that appearance than which there is no other appearance more excellent or more sublime, that is the supreme appearance.”

‘‘Dīghāpi kho te esā, kaccāna, phareyya – ‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesi. Seyyathāpi, kaccāna, puriso evaṃ vadeyya – ‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī, taṃ icchāmi taṃ kāmemī’ti. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ ‘evaṃnāmā evaṃgottāti vāti…pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti… amukasmiṃ gāme vā nigame vā nagare vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’’’ti? Iti puṭṭho ‘āmā’ti vadeyya.

“Kaccāna, this would be a long drawn-out affair for you, that you say, ‘Venerable Gotama, that appearance than which there is no other appearance more excellent or more sublime, that is the supreme appearance,’ and yet you do not make that appearance known. Suppose, Kaccāna, a man were to say, ‘I desire and long for the most beautiful woman in this country.’ They might say to him, ‘Good man, this most beautiful woman in the country whom you desire and long for, do you know if she is a noblewoman, a brahmin, a merchant, or a commoner?’ Being asked thus, he would say, ‘No.’ They might say to him, ‘Good man, this most beautiful woman in the country whom you desire and long for, do you know her by such a name or such a clan? … whether she is tall, short, or of medium height; dark, golden-hued, or of a mottled complexion? … in such-and-such a village, town, or city?’ Being asked thus, he would say, ‘No.’ They might say to him, ‘Good man, do you desire and long for one whom you neither know nor see?’ Being asked thus, he would say, ‘Yes.’”

‘‘Taṃ kiṃ maññasi, kaccāna, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī’’ti? ‘‘Addhā kho, bho gotama, evaṃ sante tassa purisassa appāṭihīrakataṃ [Pg.232] bhāsitaṃ sampajjatī’’ti. ‘‘Evameva kho tvaṃ, kaccāna, ‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṃ na paññapesī’’ti. ‘‘Seyyathāpi, bho gotama, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṃ vaṇṇo attā hoti arogo paraṃ maraṇā’’ti.

“What do you think, Kaccāna? In that case, does that man’s statement not become groundless?” “Certainly, Venerable Gotama, in that case that man’s statement becomes groundless.” “In the same way, Kaccāna, you say, ‘Venerable Gotama, that appearance than which there is no other appearance more excellent or more sublime, that is the supreme appearance,’ and yet you do not make that appearance known.” “Venerable Gotama, just as a beryl gem—beautiful, of fine quality, eight-faceted, well-worked, placed on a bright red woolen cloth—shines, glows, and radiates; of such an appearance is the self, healthy after death.”

279. ‘‘Taṃ kiṃ maññasi, kaccāna, yo vā maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, rattandhakāratimisāya kimi khajjopanako, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

279. “What do you think, Kaccāna? Between the beryl gem—beautiful, of fine quality, eight-faceted, well-worked, placed on a bright red woolen cloth, which shines, glows, and radiates—and the firefly in the pitch-dark night, which of these two appearances is more excellent and more sublime?” “Venerable Gotama, of these two appearances, that of the firefly in the pitch-dark night is more excellent and more sublime.”

‘‘Taṃ kiṃ maññasi, kaccāna, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, rattandhakāratimisāya telappadīpo, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

“What do you think, Kaccāna? Between the firefly in the pitch-dark night and an oil lamp in the pitch-dark night, which of these two appearances is more excellent and more sublime?” “Venerable Gotama, of these two appearances, that of the oil lamp in the pitch-dark night is more excellent and more sublime.”

‘‘Taṃ kiṃ maññasi, kaccāna, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, rattandhakāratimisāya mahāaggikkhandho, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti.

“What do you think, Kaccāna? Between an oil lamp in the pitch-dark night and a great mass of fire in the pitch-dark night, which of these two appearances is more excellent and more sublime?” “Venerable Gotama, of these two appearances, that of the great mass of fire in the pitch-dark night is more excellent and more sublime.”

‘‘Taṃ kiṃ maññasi, kaccāna, yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti. ‘‘Taṃ kiṃ maññasi, kaccāna, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake [Pg.233] deve abhido aḍḍharattasamayaṃ cando, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti. ‘‘Taṃ kiṃ maññasi, kaccāna, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, yo vā vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā’’ti? ‘‘Yvāyaṃ, bho gotama, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā’’ti. ‘‘Ato kho te, kaccāna, bahū hi bahutarā devā ye imesaṃ candimasūriyānaṃ ābhā nānubhonti, tyāhaṃ pajānāmi. Atha ca panāhaṃ na vadāmi – ‘yasmā vaṇṇā añño vaṇṇo uttaritaro ca paṇītataro ca natthī’ti. Atha ca pana tvaṃ, kaccāna, ‘yvāyaṃ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṃ na paññapesi’’.

“What do you think, Kaccāna? Between a great mass of fire in the pitch-dark night and the morning star at dawn in a high, cloudless sky, which of these two appearances is more excellent and more sublime?” “Venerable Gotama, of these two appearances, that of the morning star at dawn in a high, cloudless sky is more excellent and more sublime.” “What do you think, Kaccāna? Between the morning star at dawn in a high, cloudless sky and the unblemished moon at midnight on the fifteenth Uposatha day in a high, cloudless sky, which of these two appearances is more excellent and more sublime?” “Venerable Gotama, of these two appearances, that of the unblemished moon at midnight on the fifteenth Uposatha day in a high, cloudless sky is more excellent and more sublime.” “What do you think, Kaccāna? Between the unblemished moon at midnight on the fifteenth Uposatha day in a high, cloudless sky and the unblemished sun at midday in the last month of the rains, in the autumn season, in a high, cloudless sky, which of these two appearances is more excellent and more sublime?” “Venerable Gotama, of these two appearances, that of the unblemished sun at midday in the last month of the rains, in the autumn season, in a high, cloudless sky is more excellent and more sublime.” “Furthermore, Kaccāna, there are many, many more devas who do not experience the radiance of this moon and sun, and I know them. And yet, I do not say: ‘There is no other appearance more excellent and more sublime than that.’ But you, Kaccāna, say: ‘This appearance, which is more inferior and more contemptible than a firefly, is the supreme appearance,’ and yet you do not make that appearance known.”

280. ‘‘Pañca kho ime, kaccāna, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, kaccāna, pañca kāmaguṇā. Yaṃ kho, kaccāna, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ. Iti kāmehi kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ tattha aggamakkhāyatī’’ti.

280. “There are, Kaccāna, these five strands of sensual pleasure. What five? Forms cognizable by the eye that are desirable, pleasing, charming, endearing, connected with sensual desire, and passion-arousing. Sounds cognizable by the ear… smells cognizable by the nose… tastes cognizable by the tongue… tactile objects cognizable by the body that are desirable, pleasing, charming, endearing, connected with sensual desire, and passion-arousing. These, Kaccāna, are the five strands of sensual pleasure. Now, Kaccāna, whatever happiness and joy arises in dependence on these five strands of sensual pleasure, this is called sensual happiness. Thus it is said: ‘From sensual pleasures, there is sensual happiness; from sensual happiness, there is the supreme desirable happiness, and that is declared as the highest.’”

Evaṃ vutte, vekhanaso paribbājako bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena – ‘kāmehi kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ tattha aggamakkhāyatī’ti. (‘Kāmehi, bho gotama, kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ, tattha aggamakkhāyatī’ti) – ‘‘dujjānaṃ kho etaṃ, kaccāna, tayā [Pg.234] aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena – kāmā vā kāmasukhaṃ vā kāmaggasukhaṃ vā. Ye kho te, kaccāna, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā te kho etaṃ jāneyyuṃ – kāmā vā kāmasukhaṃ vā kāmaggasukhaṃ vā’’ti.

When this was said, the wanderer Vekhanasa said this to the Blessed One: “It is wonderful, Venerable Gotama! It is amazing, Venerable Gotama! How well this has been spoken by the venerable Gotama: ‘From sensual pleasures, there is sensual happiness; from sensual happiness, there is the supreme desirable happiness, and that is declared as the highest.’ Venerable Gotama, I also say: ‘From sensual pleasures, there is sensual happiness; from sensual happiness, there is the supreme desirable happiness, and that is declared as the highest.’” The Blessed One then said: “Kaccāna, it is difficult for one such as you to know—who has a different view, a different preference, a different inclination, a different practice, and a different teacher—what sensual pleasures are, what sensual happiness is, or what the supreme desirable happiness is. But, Kaccāna, those bhikkhus who are Arahants, whose taints are destroyed, who have lived the holy life, done what was to be done, laid down the burden, attained their own true goal, whose fetters of existence are utterly destroyed, and who are liberated through right knowledge—they indeed would know what sensual pleasures are, what sensual happiness is, and what the supreme desirable happiness is.”

281. Evaṃ vutte, vekhanaso paribbājako kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva vadamāno ‘‘samaṇo gotamo pāpito bhavissatī’’ti bhagavantaṃ etadavoca – ‘‘evameva panidhekacce samaṇabrāhmaṇā ajānantā pubbantaṃ, apassantā aparantaṃ atha ca pana ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti – pajānāmā’ti – paṭijānanti. Tesamidaṃ bhāsitaṃ hassakaṃyeva sampajjati, nāmakaṃyeva sampajjati, rittakaṃyeva sampajjati, tucchakaṃyeva sampajjatī’’ti. ‘‘Ye kho te, kaccāna, samaṇabrāhmaṇā ajānantā pubbantaṃ, apassantā aparantaṃ, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti – pajānāmā’ti – paṭijānanti; tesaṃ soyeva sahadhammiko niggaho hoti. Api ca, kaccāna, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamāno nacirasseva sāmaññeva ñassati sāmaṃ dakkhiti – evaṃ kira sammā bandhanā vippamokkho hoti, yadidaṃ avijjā bandhanā. Seyyathāpi, kaccāna, daharo kumāro mando uttānaseyyako kaṇṭhapañcamehi bandhanehi baddho assa suttabandhanehi; tassa vuddhimanvāya indriyānaṃ paripākamanvāya tāni bandhanāni mucceyyuṃ; so mokkhomhīti kho jāneyya no ca bandhanaṃ. Evameva kho, kaccāna, etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi, ahaṃ dhammaṃ desemi; yathānusiṭṭhaṃ tathā paṭipajjamāno nacirasseva sāmaññe ñassati[Pg.235], sāmaṃ dakkhiti – ‘evaṃ kira sammā bandhanā vippamokkho hoti, yadidaṃ avijjā bandhanā’’’ti.

281. When this was said, the wanderer Vekhanasa, having become angry and displeased, wishing to revile the Blessed One, wishing to disparage the Blessed One, and wishing to censure the Blessed One, thinking, 'I will make the ascetic Gotama out to be ignorant,' said this to the Blessed One: 'Just so, in this world, some ascetics and brahmins, not knowing the past, not seeing the future, nevertheless claim: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further for this state of being—we know this.” For them, this statement becomes merely laughable, becomes merely a name, becomes merely empty, becomes merely void.' 'Indeed, Kaccāna, as for those ascetics and brahmins who, not knowing the past, not seeing the future, claim: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further for this state of being—we know this”—for them, that itself is a rightful refutation. Furthermore, Kaccāna, let the past be, let the future be. Let an intelligent person come—one who is not fraudulent, not deceitful, of straightforward nature. I will instruct him, I will teach him the Dhamma. Practicing in accordance with the instruction, before long he will know for himself, he will see for himself: “Thus, it seems, is the right release from bondage, that is, from the bondage of ignorance.” Suppose, Kaccāna, a young, tender infant boy, lying on his back, were bound with five bonds including one at the neck, that is, with string bonds. As he grows and his faculties mature, those bonds would be released. He would know, “I am free,” but he would not know the bondage. Just so, Kaccāna, let an intelligent person come—one who is not fraudulent, not deceitful, of straightforward nature. I will instruct him, I will teach him the Dhamma. Practicing in accordance with the instruction, before long he will know for himself, he will see for himself: “Thus, it seems, is the right release from bondage, that is, from the bondage of ignorance.”'

Evaṃ vutte, vekhanaso paribbājako bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

When this was said, the wanderer Vekhanasa said this to the Blessed One: 'Excellent, Venerable Gotama! ... May the venerable Gotama remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.'

Vekhanasasuttaṃ niṭṭhitaṃ dasamaṃ.

The Vekhanasa Sutta, the tenth, is concluded.

Paribbājakavaggo niṭṭhito tatiyo.

The Third Chapter on Wanderers is concluded.

Tassuddānaṃ –

The summary for that is:

Puṇḍarī-aggisaha-kathināmo, dīghanakho puna bhāradvājagotto;

Sandakaudāyimuṇḍikaputto, maṇiko tathākaccāno varavaggo.

Puṇḍarīka, Aggivacchagotta together with the one named Kaṭhina; then Dīghanakha, the one of the Bhāradvāja clan; Sandaka, Udāyi, the one of Muṇḍika's son; Maṇika, and likewise Kaccāna. This is the excellent chapter.

4. Rājavaggo

4. The Chapter on Kings

1. Ghaṭikārasuttaṃ

1. The Ghaṭikāra Sutta

282. [Pg.236] Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Atha kho bhagavā maggā okkamma aññatarasmiṃ padese sitaṃ pātvākāsi. Atha kho āyasmato ānandassa etadahosi – ‘‘ko nu kho hetu, ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṃ pātukarontī’’ti. Atha kho āyasmā ānando ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṃ pātukarontī’’ti. ‘‘Bhūtapubbaṃ, ānanda, imasmiṃ padese vegaḷiṅgaṃ nāma gāmanigamo ahosi iddho ceva phīto ca bahujano ākiṇṇamanusso. Vegaḷiṅgaṃ kho, ānanda, gāmanigamaṃ kassapo bhagavā arahaṃ sammāsambuddho upanissāya vihāsi. Idha sudaṃ, ānanda, kassapassa bhagavato arahato sammāsambuddhassa ārāmo ahosi. Idha sudaṃ, ānanda, kassapo bhagavā arahaṃ sammāsambuddho nisinnako bhikkhusaṅghaṃ ovadatī’’ti. Atha kho āyasmā ānando catugguṇaṃ saṅghāṭiṃ paññapetvā bhagavantaṃ etadavoca – ‘‘tena hi, bhante, bhagavā nisīdatu ettha. Ayaṃ bhūmipadeso dvīhi arahantehi sammāsambuddhehi paribhutto bhavissatī’’ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi –

282. Thus have I heard. At one time, the Blessed One was journeying in the Kosalan country with a great Saṅgha of monks. Then the Blessed One, stepping aside from the road, showed a smile at a certain spot. Then this thought occurred to the Venerable Ānanda: “What, indeed, is the cause, what is the reason for the Blessed One’s showing a smile? The Tathāgatas do not show a smile without a reason.” Then the Venerable Ānanda, having arranged his upper robe over one shoulder and extending his joined palms toward the Blessed One, said this to the Blessed One: “Venerable sir, what, indeed, is the cause, what is the reason for the Blessed One’s showing a smile? The Tathāgatas do not show a smile without a reason.” “Formerly, Ānanda, in this very spot, there was a market town named Vegaḷiṅga, which was prosperous, flourishing, populous, and teeming with people. Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Self-Enlightened One, dwelt depending on the market town of Vegaḷiṅga. Here, Ānanda, was the monastery of the Blessed One Kassapa, the Arahant, the Perfectly Self-Enlightened One. Here, Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Self-Enlightened One, being seated, would instruct the Saṅgha of monks.” Then the Venerable Ānanda, having spread out his outer robe folded in four, said this to the Blessed One: “If that is so, venerable sir, let the Blessed One be seated here. This plot of ground will have been used by two Arahants, Perfectly Self-Enlightened Ones.” The Blessed One sat down on the prepared seat. Having sat down, the Blessed One addressed the Venerable Ānanda:

‘‘Bhūtapubbaṃ, ānanda, imasmiṃ padese vegaḷiṅgaṃ nāma gāmanigamo ahosi iddho ceva phīto ca bahujano ākiṇṇamanusso. Vegaḷiṅgaṃ kho, ānanda, gāmanigamaṃ kassapo bhagavā arahaṃ sammāsambuddho upanissāya vihāsi. Idha sudaṃ, ānanda, kassapassa bhagavato arahato sammāsambuddhassa ārāmo ahosi. Idha sudaṃ, ānanda, kassapo bhagavā arahaṃ sammāsambuddho nisinnako bhikkhusaṅghaṃ ovadati.

“Formerly, Ānanda, in this very spot, there was a market town named Vegaḷiṅga, which was prosperous, flourishing, populous, and teeming with people. Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, dwelt in dependence on the market town of Vegaḷiṅga. Here, Ānanda, was the monastery of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. Here, Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, being seated, would instruct the Saṅgha of monks.”

283. ‘‘Vegaḷiṅge kho, ānanda, gāmanigame ghaṭikāro nāma kumbhakāro kassapassa bhagavato arahato sammāsambuddhassa upaṭṭhāko ahosi [Pg.237] aggupaṭṭhāko. Ghaṭikārassa kho, ānanda, kumbhakārassa jotipālo nāma māṇavo sahāyo ahosi piyasahāyo. Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ āmantesi – ‘āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya upasaṅkamissāma. Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti. Evaṃ vutte, ānanda, jotipālo māṇavo ghaṭikāraṃ kumbhakāraṃ etadavoca – ‘alaṃ, samma ghaṭikāra. Kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? Dutiyampi kho, ānanda…pe… tatiyampi kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ etadavoca – ‘āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya upasaṅkamissāma. Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti. Tatiyampi kho, ānanda, jotipālo māṇavo ghaṭikāraṃ kumbhakāraṃ etadavoca – ‘alaṃ, samma ghaṭikāra. Kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? ‘Tena hi, samma jotipāla, sottisināniṃ ādāya nadiṃ gamissāma sināyitu’nti. ‘Evaṃ sammā’ti kho, ānanda, jotipālo māṇavo ghaṭikārassa kumbhakārassa paccassosi. Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo sottisināniṃ ādāya nadiṃ agamaṃsu sināyituṃ’.

283. “In the market town of Vegaḷiṅga, Ānanda, there was a potter named Ghaṭikāra who was the attendant, the chief attendant, of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. The potter Ghaṭikāra, Ānanda, had a friend, a dear friend, the young man Jotipāla. Then, Ānanda, the potter Ghaṭikāra addressed the young man Jotipāla: ‘Come, friend Jotipāla, let us approach the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, for a visit. For the sight of that Blessed One, the Arahant, the Perfectly Enlightened One, is deemed excellent by me.’ When this was said, Ānanda, the young man Jotipāla said this to the potter Ghaṭikāra: ‘Enough, friend Ghaṭikāra. What is the use of seeing that shaven-headed recluse?’ A second time, Ānanda… A third time, Ānanda, the potter Ghaṭikāra said this to the young man Jotipāla: ‘Come, friend Jotipāla, let us approach the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, for a visit. For the sight of that Blessed One, the Arahant, the Perfectly Enlightened One, is deemed excellent by me.’ A third time, Ānanda, the young man Jotipāla said this to the potter Ghaṭikāra: ‘Enough, friend Ghaṭikāra. What is the use of seeing that shaven-headed recluse?’ ‘If that is so, friend Jotipāla, let us take bathing powder and string and go to the river to bathe.’ ‘So be it, friend,’ Ānanda, the young man Jotipāla replied to the potter Ghaṭikāra. Then, Ānanda, the potter Ghaṭikāra and the young man Jotipāla, having taken bathing powder and string, went to the river to bathe.”

284. ‘‘Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ āmantesi – ‘ayaṃ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. Āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya upasaṅkamissāma. Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti. Evaṃ vutte, ānanda, jotipālo māṇavo ghaṭikāraṃ kumbhakāraṃ etadavoca – ‘alaṃ, samma ghaṭikāra. Kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? Dutiyampi kho, ānanda…pe… tatiyampi kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ etadavoca – ‘ayaṃ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. Āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya [Pg.238] upasaṅkamissāma. Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti. Tatiyampi kho, ānanda, jotipālo māṇavo ghaṭikāraṃ kumbhakāraṃ etadavoca – ‘alaṃ, samma ghaṭikāra. Kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ ovaṭṭikāyaṃ parāmasitvā etadavoca – ‘ayaṃ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. Āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya upasaṅkamissāma. Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti. Atha kho, ānanda, jotipālo māṇavo ovaṭṭikaṃ vinivaṭṭetvā ghaṭikāraṃ kumbhakāraṃ etadavoca – ‘alaṃ, samma ghaṭikāra. Kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’ti? Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ sīsaṃnhātaṃ kesesu parāmasitvā etadavoca – ‘ayaṃ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. Āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya upasaṅkamissāma. Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti. Atha kho, ānanda, jotipālassa māṇavassa etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Yatra hi nāmāyaṃ ghaṭikāro kumbhakāro ittarajacco samāno amhākaṃ sīsaṃnhātānaṃ kesesu parāmasitabbaṃ maññissati; na vatidaṃ kira orakaṃ maññe bhavissatī’ti; ghaṭikāraṃ kumbhakāraṃ etadavoca – ‘yāvatādohipi, samma ghaṭikārā’ti? ‘Yāvatādohipi, samma jotipāla. Tathā hi pana me sādhusammataṃ tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti. ‘Tena hi, samma ghaṭikāra, muñca; gamissāmā’ti.

284. “Then, Ānanda, the potter Ghaṭikāra addressed the young man Jotipāla: ‘Friend Jotipāla, not far from here is the monastery of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. Come, friend Jotipāla, let us approach the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, for a visit. For the sight of that Blessed One, the Arahant, the Perfectly Enlightened One, is deemed excellent by me.’ When this was said, Ānanda, the young man Jotipāla said this to the potter Ghaṭikāra: ‘Enough, friend Ghaṭikāra. What is to be gained by seeing that shaven-headed ascetic?’ For a second time, Ānanda… And for a third time, Ānanda, the potter Ghaṭikāra said this to the young man Jotipāla: ‘Friend Jotipāla, not far from here is the monastery of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. Come, friend Jotipāla, let us approach the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, for a visit. For the sight of that Blessed One, the Arahant, the Perfectly Enlightened One, is deemed excellent by me.’ For a third time, Ānanda, the young man Jotipāla said this to the potter Ghaṭikāra: ‘Enough, friend Ghaṭikāra. What is to be gained by seeing that shaven-headed ascetic?’ Then, Ānanda, the potter Ghaṭikāra, having grasped the young man Jotipāla by his loincloth, said this: ‘Friend Jotipāla, not far from here is the monastery of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. Come, friend Jotipāla, let us approach the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, for a visit. For the sight of that Blessed One, the Arahant, the Perfectly Enlightened One, is deemed excellent by me.’ Then, Ānanda, the young man Jotipāla, having shaken off his loincloth, said this to the potter Ghaṭikāra: ‘Enough, friend Ghaṭikāra. What is to be gained by seeing that shaven-headed ascetic?’ Then, Ānanda, the potter Ghaṭikāra, having grasped by the hair the young man Jotipāla who had just washed his head, said this: ‘Friend Jotipāla, not far from here is the monastery of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. Come, friend Jotipāla, let us approach the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, for a visit. For the sight of that Blessed One, the Arahant, the Perfectly Enlightened One, is deemed excellent by me.’ Then, Ānanda, this thought occurred to the young man Jotipāla: ‘It is wonderful, sirs, it is astonishing, sirs! That this potter Ghaṭikāra, being of low birth, should think to grasp the hair of one of us who has just washed his head! Surely, I think, this will not be an inferior matter.’ He said this to the potter Ghaṭikāra: ‘To this extent, friend Ghaṭikāra?’ ‘To this extent, friend Jotipāla. For so it is that the sight of that Blessed One, the Arahant, the Perfectly Enlightened One, is deemed excellent by me.’ ‘In that case, friend Ghaṭikāra, let go; we shall go.’”

285. ‘‘Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo yena kassapo bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu; upasaṅkamitvā ghaṭikāro kumbhakāro kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ nisīdi. Jotipālo pana māṇavo kassapena [Pg.239] bhagavatā arahatā sammāsambuddhena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, ānanda, ghaṭikāro kumbhakāro kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca – ‘ayaṃ me, bhante, jotipālo māṇavo sahāyo piyasahāyo. Imassa bhagavā dhammaṃ desetū’ti. Atha kho, ānanda, kassapo bhagavā arahaṃ sammāsambuddho ghaṭikārañca kumbhakāraṃ jotipālañca māṇavaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo kassapena bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā kassapassa bhagavato arahato sammāsambuddhassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.

285. Then, Ānanda, the potter Ghaṭikāra and the young man Jotipāla approached the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. Having approached, the potter Ghaṭikāra paid homage to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, and sat down to one side. The young man Jotipāla, however, exchanged greetings with the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. After concluding the courteous and memorable talk, he sat down to one side. Seated to one side, Ānanda, the potter Ghaṭikāra said this to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One: ‘Venerable sir, this young man Jotipāla is my friend, my dear friend. May the Blessed One teach him the Dhamma.’ Then, Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, instructed, inspired, enthused, and gladdened the potter Ghaṭikāra and the young man Jotipāla with a talk on the Dhamma. Then, Ānanda, the potter Ghaṭikāra and the young man Jotipāla, having been instructed, inspired, enthused, and gladdened by the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, with a talk on the Dhamma, delighted in and rejoiced at the words of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. Rising from their seats, they paid homage to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, and having circumambulated him keeping him to their right, they departed.

286. ‘‘Atha kho, ānanda, jotipālo māṇavo ghaṭikāraṃ kumbhakāraṃ etadavoca – ‘imaṃ nu tvaṃ, samma ghaṭikāra, dhammaṃ suṇanto atha ca pana agārasmā anagāriyaṃ na pabbajissasī’ti? ‘Nanu maṃ, samma jotipāla, jānāsi, andhe jiṇṇe mātāpitaro posemī’ti? ‘Tena hi, samma ghaṭikāra, ahaṃ agārasmā anagāriyaṃ pabbajissāmī’ti. Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo yena kassapo bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu; upasaṅkamitvā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho, ānanda, ghaṭikāro kumbhakāro kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca – ‘ayaṃ me, bhante, jotipālo māṇavo sahāyo piyasahāyo. Imaṃ bhagavā pabbājetū’ti. Alattha kho, ānanda, jotipālo māṇavo kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ, alattha upasampadaṃ.

286. Then, Ānanda, the young man Jotipāla said to the potter Ghaṭikāra: ‘Friend Ghaṭikāra, having heard this Dhamma, will you not go forth from the household life into homelessness?’ ‘Friend Jotipāla, do you not know that I support my blind and aged parents?’ ‘Well then, friend Ghaṭikāra, I will go forth from the household life into homelessness.’ Then, Ānanda, the potter Ghaṭikāra and the young man Jotipāla approached the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. Having approached, they paid homage to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, and sat down to one side. Seated to one side, Ānanda, the potter Ghaṭikāra said to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One: ‘Venerable sir, this young man Jotipāla is my companion and dear friend. May the Blessed One ordain him.’ The young man Jotipāla, Ānanda, received the going forth in the presence of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One; he received the higher ordination.

287. ‘‘Atha kho, ānanda, kassapo bhagavā arahaṃ sammāsambuddho acirūpasampanne jotipāle māṇave aḍḍhamāsupasampanne vegaḷiṅge yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena bārāṇasī tadavasari. Tatra sudaṃ, ānanda, kassapo bhagavā arahaṃ sammāsambuddho bārāṇasiyaṃ viharati isipatane migadāye[Pg.240]. Assosi kho, ānanda, kikī kāsirājā – ‘kassapo kira bhagavā arahaṃ sammāsambuddho bārāṇasiṃ anuppatto bārāṇasiyaṃ viharati isipatane migadāye’ti. Atha kho, ānanda, kikī kāsirājā bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi bārāṇasiyā niyyāsi mahaccarājānubhāvena kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yena kassapo bhagavā arahaṃ sammāsambuddho tenupasaṅkami; upasaṅkamitvā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho, ānanda, kikiṃ kāsirājānaṃ kassapo bhagavā arahaṃ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho, ānanda, kikī kāsirājā kassapena bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca – ‘adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’ti. Adhivāsesi kho, ānanda, kassapo bhagavā arahaṃ sammāsambuddho tuṇhībhāvena. Atha kho, ānanda, kikī kāsirājā kassapassa bhagavato sammāsambuddhassa adhivāsanaṃ viditvā uṭṭhāyāsanā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho, ānanda, kikī kāsirājā tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā paṇḍupuṭakassa sālino vigatakāḷakaṃ anekasūpaṃ anekabyañjanaṃ, kassapassa bhagavato arahato sammāsambuddhassa kālaṃ ārocāpesi – ‘kālo, bhante, niṭṭhitaṃ bhatta’nti.

287. Then, Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, having stayed at Vegaḷiṅga for as long as he pleased, when the young man Jotipāla had been ordained for half a month, set out on a journey to Bārāṇasī. Traveling stage by stage, he arrived at Bārāṇasī. There, Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, stayed in the deer park at Isipatana near Bārāṇasī. King Kikī of Kāsi heard: ‘The Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, has, it is said, arrived at Bārāṇasī and is staying in the deer park at Isipatana.’ Then, Ānanda, King Kikī of Kāsi had fine carriages harnessed, mounted a fine carriage, and with great royal majesty, he set out from Bārāṇasī with his fine carriages to see the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. He went as far as the carriage could go, then dismounted from the carriage and approached the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, on foot. Having approached, he paid homage to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, and sat down to one side. Seated to one side, Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, instructed, inspired, enthused, and gladdened King Kikī of Kāsi with a talk on the Dhamma. Then, Ānanda, King Kikī of Kāsi, having been instructed, inspired, enthused, and gladdened by the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One with a talk on the Dhamma, said to him, ‘Venerable sir, may the Blessed One accept tomorrow’s meal from me together with the Sangha of bhikkhus.’ The Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, accepted in silence. Then, Ānanda, King Kikī, understanding the acceptance of the Blessed One Kassapa, the Perfectly Enlightened One, rose from his seat, paid homage to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, circumambulated him, and departed. When the night had passed, Ānanda, King Kikī had excellent food, both hard and soft, prepared in his own residence—rice of the sālī variety, dried in bundles and free of black grains, with many soups and many curries—and had the time announced to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One: ‘It is time, venerable sir, the meal is ready.’

288. ‘‘Atha kho, ānanda, kassapo bhagavā arahaṃ sammāsambuddho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena kikissa kāsirañño nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho, ānanda, kikī kāsirājā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha [Pg.241] kho, ānanda, kikī kāsirājā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, ānanda, kikī kāsirājā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca – ‘adhivāsetu me, bhante, bhagavā bārāṇasiyaṃ vassāvāsaṃ; evarūpaṃ saṅghassa upaṭṭhānaṃ bhavissatī’ti. ‘Alaṃ, mahārāja. Adhivuttho me vassāvāso’ti. Dutiyampi kho, ānanda… tatiyampi kho, ānanda, kikī kāsirājā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca – ‘adhivāsetu me, bhante, bhagavā bārāṇasiyaṃ vassāvāsaṃ; evarūpaṃ saṅghassa upaṭṭhānaṃ bhavissatī’ti. ‘Alaṃ, mahārāja. Adhivuttho me vassāvāso’ti. Atha kho, ānanda, kikissa kāsirañño ‘na me kassapo bhagavā arahaṃ sammāsambuddho adhivāseti bārāṇasiyaṃ vassāvāsa’nti ahudeva aññathattaṃ, ahu domanassaṃ. Atha kho, ānanda, kikī kāsirājā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca – ‘atthi nu kho, bhante, añño koci mayā upaṭṭhākataro’ti?

288. Then, Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, having dressed in the morning, took his bowl and robe and went to the residence of Kikī, the king of Kāsi. Having approached, he sat down on the prepared seat together with the community of monks. Then, Ānanda, Kikī, the king of Kāsi, with his own hands served and satisfied the community of monks headed by the Buddha with excellent hard and soft food. Then, Ānanda, when the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, had finished his meal and withdrawn his hand from the bowl, Kikī, the king of Kāsi, took a low seat and sat to one side. Seated to one side, Ānanda, Kikī, the king of Kāsi, said this to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One: ‘Venerable sir, may the Blessed One consent to spend the rains residence in Bārāṇasī; in this way there will be service to the Saṅgha.’ ‘Enough, great king. I have already consented to a rains residence.’ For a second time, Ānanda… For a third time, Ānanda, Kikī, the king of Kāsi, said this to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One: ‘Venerable sir, may the Blessed One consent to spend the rains residence in Bārāṇasī; in this way there will be service to the Saṅgha.’ ‘Enough, great king. I have already consented to a rains residence.’ Then, Ānanda, for Kikī, the king of Kāsi, because of the thought, ‘The Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, does not consent to my invitation to spend the rains residence in Bārāṇasī,’ there arose a change of mind, there arose displeasure. Then, Ānanda, Kikī, the king of Kāsi, said this to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One: ‘Venerable sir, is there anyone who is a greater supporter than I?’

‘‘‘Atthi, mahārāja, vegaḷiṅgaṃ nāma gāmanigamo. Tattha ghaṭikāro nāma kumbhakāro; so me upaṭṭhāko aggupaṭṭhāko. Tuyhaṃ kho pana, mahārāja, na me kassapo bhagavā arahaṃ sammāsambuddho adhivāseti bārāṇasiyaṃ vassāvāsanti attheva aññathattaṃ, atthi domanassaṃ. Tayidaṃ ghaṭikārassa kumbhakārassa natthi ca na ca bhavissati. Ghaṭikāro kho, mahārāja, kumbhakāro buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato. Ghaṭikāro kho, mahārāja, kumbhakāro pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato. Ghaṭikāro kho, mahārāja, kumbhakāro buddhe aveccappasādena samannāgato, dhamme aveccappasādena samannāgato, saṅghe aveccappasādena samannāgato, ariyakantehi sīlehi samannāgato. Ghaṭikāro kho, mahārāja, kumbhakāro dukkhe nikkaṅkho, dukkhasamudaye nikkaṅkho, dukkhanirodhe nikkaṅkho, dukkhanirodhagāminiyā paṭipadāya nikkaṅkho. Ghaṭikāro kho, mahārāja, kumbhakāro ekabhattiko brahmacārī sīlavā kalyāṇadhammo. Ghaṭikāro kho, mahārāja, kumbhakāro nikkhittamaṇisuvaṇṇo apetajātarūparajato[Pg.242]. Ghaṭikāro kho, mahārāja, kumbhakāro pannamusalo na sahatthā pathaviṃ khaṇati. Yaṃ hoti kūlapaluggaṃ vā mūsikukkaro vā taṃ kājena āharitvā bhājanaṃ karitvā evamāha – ‘‘ettha yo icchati taṇḍulapaṭibhastāni vā muggapaṭibhastāni vā kaḷāyapaṭibhastāni vā nikkhipitvā yaṃ icchati taṃ haratū’’ti. Ghaṭikāro kho, mahārāja, kumbhakāro andhe jiṇṇe mātāpitaro poseti. Ghaṭikāro kho, mahārāja, kumbhakāro pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.

‘There is, great king, a village-town named Vegaḷiṅga. There, there is a potter named Ghaṭikāra; he is my supporter, my chief supporter. But for you, great king, because of the thought, ‘The Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, does not consent to my invitation to spend the rains residence in Bārāṇasī,’ there is indeed a change of mind, there is displeasure. This does not exist for Ghaṭikāra the potter, nor will it ever exist. Ghaṭikāra the potter, great king, has gone for refuge to the Buddha, has gone for refuge to the Dhamma, has gone for refuge to the Saṅgha. Ghaṭikāra the potter, great king, abstains from the destruction of life, abstains from taking what is not given, abstains from misconduct in sensual pleasures, abstains from false speech, and abstains from liquor, wine, and intoxicants which are a cause for negligence. Ghaṭikāra the potter, great king, is endowed with unwavering confidence in the Buddha, endowed with unwavering confidence in the Dhamma, endowed with unwavering confidence in the Saṅgha, and is endowed with the virtues dear to the noble ones. Ghaṭikāra the potter, great king, is without doubt concerning suffering, without doubt concerning the origin of suffering, without doubt concerning the cessation of suffering, and without doubt concerning the path leading to the cessation of suffering. Ghaṭikāra the potter, great king, eats only one meal a day, practices the holy life, is virtuous, and of a lovely nature. Ghaṭikāra the potter, great king, has put aside gems and gold and has abstained from gold and silver. Ghaṭikāra the potter, great king, has laid down the pestle and does not dig the earth with his own hands. Whatever earth has crumbled from a bank or been dug up by mice, he brings it with a carrying pole, makes a vessel, and says this: “Let whoever wishes deposit here a measure of rice, or a measure of mung beans, or a measure of peas, and take whatever they wish.” Ghaṭikāra the potter, great king, supports his blind, aged parents. Ghaṭikāra the potter, great king, due to the complete destruction of the five lower fetters, is one of spontaneous rebirth, who will attain final Nibbāna there, not liable to return from that world.’

289. ‘‘‘Ekamidāhaṃ, mahārāja, samayaṃ vegaḷiṅge nāma gāmanigame viharāmi. Atha khvāhaṃ, mahārāja, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena ghaṭikārassa kumbhakārassa mātāpitaro tenupasaṅkamiṃ; upasaṅkamitvā ghaṭikārassa kumbhakārassa mātāpitaro etadavocaṃ – ‘‘handa, ko nu kho ayaṃ bhaggavo gato’’ti? ‘‘Nikkhanto kho te, bhante, upaṭṭhāko antokumbhiyā odanaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjā’’ti. Atha khvāhaṃ, mahārāja, kumbhiyā odanaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkamiṃ. Atha kho, mahārāja, ghaṭikāro kumbhakāro yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca – ‘‘ko kumbhiyā odanaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto’’ti? ‘‘Kassapo, tāta, bhagavā arahaṃ sammāsambuddho kumbhiyā odanaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto’’ti? Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi – ‘‘lābhā vata me, suladdhaṃ vata me, yassa me kassapo bhagavā arahaṃ sammāsambuddho evaṃ abhivissattho’’ti. Atha kho, mahārāja, ghaṭikāraṃ kumbhakāraṃ aḍḍhamāsaṃ pītisukhaṃ na vijahati, sattāhaṃ mātāpitūnaṃ.

289. ‘At one time, great king, I was dwelling in a village-town named Vegaḷiṅga. Then, great king, in the morning, having dressed and taken my bowl and robe, I approached the parents of Ghaṭikāra the potter and said, “Well now, where has this Bhaggava gone?” “Venerable sir, your attendant has gone out. Please take rice from the rice-pot and soup from the curry-pot and eat.” Then, great king, I took rice from the rice-pot and soup from the curry-pot, ate, rose from my seat, and departed. Then, great king, Ghaṭikāra the potter approached his parents and asked, “Who took rice from the rice-pot and soup from the curry-pot, ate, and then rose from his seat and departed?” “Dear son, it was the Blessed One Kassapa, the Arahant, the Perfectly Self-Enlightened One, who took rice from the rice-pot and soup from the curry-pot, ate, and then rose from his seat and departed.” Then, great king, this thought occurred to Ghaṭikāra the potter: “It is a gain for me, indeed, a great gain for me, that the Blessed One Kassapa, the Arahant, the Perfectly Self-Enlightened One, is so very familiar with me.” Then, great king, joy and happiness did not leave Ghaṭikāra the potter for half a month, nor his parents for seven days.’

290. ‘‘‘Ekamidāhaṃ, mahārāja, samayaṃ tattheva vegaḷiṅge nāma gāmanigame viharāmi. Atha khvāhaṃ, mahārāja, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena [Pg.243] ghaṭikārassa kumbhakārassa mātāpitaro tenupasaṅkamiṃ; upasaṅkamitvā ghaṭikārassa kumbhakārassa mātāpitaro etadavocaṃ – ‘‘handa, ko nu kho ayaṃ bhaggavo gato’’ti? ‘‘Nikkhanto kho te, bhante, upaṭṭhāko anto kaḷopiyā kummāsaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjā’’ti. Atha khvāhaṃ, mahārāja, kaḷopiyā kummāsaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkamiṃ. Atha kho, mahārāja, ghaṭikāro kumbhakāro yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca – ‘‘ko kaḷopiyā kummāsaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto’’ti? ‘‘Kassapo, tāta, bhagavā arahaṃ sammāsambuddho kaḷopiyā kummāsaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto’’ti. Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi – ‘‘lābhā vata me, suladdhaṃ vata me, yassa me kassapo bhagavā arahaṃ sammāsambuddho evaṃ abhivissattho’’ti. Atha kho, mahārāja, ghaṭikāraṃ kumbhakāraṃ aḍḍhamāsaṃ pītisukhaṃ na vijahati, sattāhaṃ mātāpitūnaṃ.

290. ‘At one time, great king, I was dwelling in that very same village-town named Vegaḷiṅga. Then, great king, in the morning, having dressed and taken my bowl and robe, I approached the parents of Ghaṭikāra the potter and said to them: “Well now, where has this Bhaggava gone?” “Venerable sir, your attendant has gone out. Please take barley cake from the basket and soup from the curry-pot and eat.” Then, great king, I took barley cake from the basket and soup from the curry-pot, ate, rose from my seat, and departed. Then, great king, Ghaṭikāra the potter approached his parents and asked them: “Who took barley cake from the basket and soup from the curry-pot, ate, rose from his seat, and departed?” “Dear son, it was the Blessed One Kassapa, the Arahant, the Perfectly Self-Enlightened One, who took barley cake from the basket and soup from the curry-pot, ate, rose from his seat, and departed.” Then, great king, this thought occurred to Ghaṭikāra the potter: “It is a gain for me, indeed, a great gain for me, that the Blessed One Kassapa, the Arahant, the Perfectly Self-Enlightened One, is so very familiar with me.” Then, great king, joy and happiness did not leave Ghaṭikāra the potter for half a month, nor his parents for seven days.’

291. ‘‘‘Ekamidāhaṃ, mahārāja, samayaṃ tattheva vegaḷiṅge nāma gāmanigame viharāmi. Tena kho pana samayena kuṭi ovassati. Atha khvāhaṃ, mahārāja, bhikkhū āmantesiṃ – ‘‘gacchatha, bhikkhave, ghaṭikārassa kumbhakārassa nivesane tiṇaṃ jānāthā’’ti. Evaṃ vutte, mahārāja, te bhikkhū maṃ etadavocuṃ – ‘‘natthi kho, bhante, ghaṭikārassa kumbhakārassa nivesane tiṇaṃ, atthi ca khvāssa āvesane tiṇacchadana’’ nti. ‘‘Gacchatha, bhikkhave, ghaṭikārassa kumbhakārassa āvesanaṃ uttiṇaṃ karothā’’ti. Atha kho te, mahārāja, bhikkhū ghaṭikārassa kumbhakārassa āvesanaṃ uttiṇamakaṃsu. Atha kho, mahārāja, ghaṭikārassa kumbhakārassa mātāpitaro te bhikkhū etadavocuṃ – ‘‘ke āvesanaṃ uttiṇaṃ karontī’’ti? ‘‘Bhikkhū, bhagini, kassapassa bhagavato arahato sammāsambuddhassa kuṭi ovassatī’’ti. ‘‘Haratha, bhante, haratha, bhadramukhā’’ti. Atha kho, mahārāja, ghaṭikāro kumbhakāro yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca – ‘‘ke āvesanaṃ uttiṇamakaṃsū’’ti? ‘‘Bhikkhū, tāta, kassapassa kira bhagavato [Pg.244] arahato sammāsambuddhassa kuṭi ovassatī’’ti. Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi – ‘‘lābhā vata me, suladdhaṃ vata me, yassa me kassapo bhagavā arahaṃ sammāsambuddho evaṃ abhivissattho’’ti. Atha kho, mahārāja ghaṭikāraṃ kumbhakāraṃ aḍḍhamāsaṃ pītisukhaṃ na vijahati, sattāhaṃ mātāpitūnaṃ. Atha kho, mahārāja, āvesanaṃ sabbantaṃ temāsaṃ ākāsacchadanaṃ aṭṭhāsi, na devotivassi. Evarūpo ca, mahārāja, ghaṭikāro kumbhakāro’ti. ‘Lābhā, bhante, ghaṭikārassa kumbhakārassa, suladdhā, bhante, ghaṭikārassa kumbhakārassa yassa bhagavā evaṃ abhivissattho’’’ti.

291. ‘At one time, great king, I was dwelling in that very same village-town named Vegaḷiṅga. At that time, my hut was leaking. Then, great king, I addressed the monks: ‘Go, monks, and find out about grass at the house of Ghaṭikāra the potter.’ When this was said, great king, those monks replied to me: ‘Venerable sir, there is no grass at the house of Ghaṭikāra the potter, but there is a grass roof on his workshop.’ ‘Go, monks, and un-thatch the workshop of Ghaṭikāra the potter.’ Then, great king, those monks un-thatched the workshop of Ghaṭikāra the potter. Then, great king, the parents of Ghaṭikāra the potter said to those monks: ‘Who is un-thatching the workshop?’ ‘It is the monks, sister. The hut of the Blessed One Kassapa, the Arahant, the Perfectly Self-Enlightened One, is leaking.’ ‘Take it, venerable sirs, take it, good sirs.’ Then, great king, Ghaṭikāra the potter approached his parents and asked: ‘Who un-thatched the workshop?’ ‘Dear son, it is said the monks did; the hut of the Blessed One Kassapa, the Arahant, the Perfectly Self-Enlightened One, is leaking.’ Then, great king, this thought occurred to Ghaṭikāra the potter: ‘It is a gain for me, indeed, a great gain for me, that the Blessed One Kassapa, the Arahant, the Perfectly Self-Enlightened One, is so very familiar with me!’ Then, great king, joy and happiness did not leave Ghaṭikāra the potter for half a month, nor his parents for seven days. And, great king, that entire workshop remained with the sky for its roof for three months, and the god did not rain upon it. Such, great king, was Ghaṭikāra the potter.’ ‘It is a gain, venerable sir, for Ghaṭikāra the potter, a great good fortune, venerable sir, for Ghaṭikāra the potter, that the Blessed One is so very familiar with him!’

292. ‘‘Atha kho, ānanda, kikī kāsirājā ghaṭikārassa kumbhakārassa pañcamattāni taṇḍulavāhasatāni pāhesi paṇḍupuṭakassa sālino tadupiyañca sūpeyyaṃ. Atha kho te, ānanda, rājapurisā ghaṭikāraṃ kumbhakāraṃ upasaṅkamitvā etadavocuṃ – ‘imāni kho, bhante, pañcamattāni taṇḍulavāhasatāni kikinā kāsirājena pahitāni paṇḍupuṭakassa sālino tadupiyañca sūpeyyaṃ. Tāni, bhante, paṭiggaṇhathā’ti. ‘Rājā kho bahukicco bahukaraṇīyo. Alaṃ me! Raññova hotū’ti. Siyā kho pana te, ānanda, evamassa – ‘añño nūna tena samayena jotipālo māṇavo ahosī’ti. Na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ. Ahaṃ tena samayena jotipālo māṇavo ahosi’’nti.

292. Then, Ānanda, King Kikī of Kāsī sent to Ghaṭikāra the potter five hundred cartloads of Sāli rice, dried in bundles, and suitable side dishes. Then, Ānanda, those royal men approached Ghaṭikāra the potter and said this: ‘Venerable sir, these five hundred cartloads of Sāli rice, dried in bundles, and suitable side dishes have been sent by King Kikī of Kāsī. Venerable sir, please accept them.’ ‘The king has many duties and many things to do. Enough for me! Let it be for the king himself.’ It might occur to you, Ānanda: ‘Surely, at that time, the young man Jotipāla was someone else?’ But it should not be seen like this, Ānanda. At that time, I myself was the young man Jotipāla.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Thus spoke the Blessed One. The Venerable Ānanda, pleased, rejoiced at the Blessed One's words.

Ghaṭikārasuttaṃ niṭṭhitaṃ paṭhamaṃ.

The first Ghaṭikāra Sutta is concluded.

2. Raṭṭhapālasuttaṃ

2. The Raṭṭhapāla Sutta

293. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena thullakoṭṭhikaṃ nāma kurūnaṃ nigamo tadavasari. Assosuṃ kho thullakoṭṭhikā brāhmaṇagahapatikā – ‘‘samaṇo [Pg.245] khalu, bho, gotamo sakyaputto sakyakulā pabbajito kurūsu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ thullakoṭṭhikaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti. Atha kho thullakoṭṭhikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho thullakoṭṭhike brāhmaṇagahapatike bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.

293. Thus have I heard. On one occasion the Blessed One was wandering on tour in the Kuru country with a large Saṅgha of bhikkhus when he arrived at Thullakoṭṭhika, a market town of the Kurus. The brahmin householders of Thullakoṭṭhika heard: “It is said that the ascetic Gotama, the Sakyan son who went forth from the Sakyan clan, while wandering on tour in the Kuru country with a large Saṅgha of bhikkhus, has arrived at Thullakoṭṭhika. A good report of that Blessed Gotama has spread far and wide: ‘That Blessed One is an arahant, a perfectly enlightened one, perfect in knowledge and conduct, a sublime one, a knower of the worlds, an unsurpassed guide for those who wish to be trained, a teacher of gods and humans, an enlightened one, a blessed one.’ He makes known this world with its gods, its Māras, and its Brahmās, this generation with its ascetics and brahmins, with its gods and humans, having realized it himself through direct knowledge. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and its phrasing; he proclaims the holy life, which is utterly complete and pure. It is good to see such arahants.” Then the brahmin householders of Thullakoṭṭhika went to the Blessed One. Having approached, some paid homage to the Blessed One and sat down to one side. Some exchanged greetings with the Blessed One, and after concluding their friendly and memorable conversation, sat down to one side. Some raised their joined hands in salutation toward the Blessed One and sat down to one side. Some announced their name and clan in the Blessed One’s presence and sat down to one side. Some, remaining silent, sat down to one side. The Blessed One instructed, roused, inspired, and gladdened the brahmin householders of Thullakoṭṭhika, who were sitting to one side, with a talk on the Dhamma.

294. Tena kho pana samayena raṭṭhapālo nāma kulaputto tasmiṃyeva thullakoṭṭhike aggakulassa putto tissaṃ parisāyaṃ nisinno hoti. Atha kho raṭṭhapālassa kulaputtassa etadahosi – ‘‘yathā yathā khvāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’’nti. Atha kho thullakoṭṭhikā brāhmaṇagahapatikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho raṭṭhapālo kulaputto acirapakkantesu thullakoṭṭhikesu [Pg.246] brāhmaṇagahapatikesu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho raṭṭhapālo kulaputto bhagavantaṃ etadavoca – ‘‘yathā yathāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Icchāmahaṃ, bhante, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadaṃ. Pabbājetu maṃ bhagavā’’ti. ‘‘Anuññātosi pana tvaṃ, raṭṭhapāla, mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā’’ti? ‘‘Na khohaṃ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā’’ti. ‘‘Na kho, raṭṭhapāla, tathāgatā ananuññātaṃ mātāpitūhi puttaṃ pabbājentī’’ti. ‘‘Svāhaṃ, bhante, tathā karissāmi yathā maṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāyā’’ti.

294. Now at that time a clansman named Raṭṭhapāla, the son of the foremost family in that same Thullakoṭṭhika, was sitting in the assembly. Then Raṭṭhapāla the clansman thought: "As I understand the Dhamma taught by the Blessed One, it is not easy for one living at home to lead the perfectly complete, perfectly pure holy life, bright as a polished conch. What if I were to shave off my hair and beard, put on the saffron robes, and go forth from the household life into homelessness?" Then the brahmin householders of Thullakoṭṭhika, having been instructed, encouraged, roused, and gladdened by the Blessed One with a Dhamma talk, rejoiced in and approved of the Blessed One’s statement. They rose from their seats, paid homage to the Blessed One, circumambulated him with their right side towards him, and departed. Then, not long after the brahmin householders of Thullakoṭṭhika had departed, Raṭṭhapāla the clansman approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, Raṭṭhapāla the clansman said to the Blessed One: "As I understand the Dhamma taught by the Blessed One, venerable sir, it is not easy for one living at home to lead the perfectly complete, perfectly pure holy life, bright as a polished conch. I wish, venerable sir, to shave off my hair and beard, put on the saffron robes, and go forth from the household life into homelessness. May I receive the going forth in the Blessed One’s presence, may I receive the full ordination. Let the Blessed One give me the going forth." "But, Raṭṭhapāla, have you obtained permission from your parents to go forth from the household life into homelessness?" "No, venerable sir, I have not obtained permission from my parents to go forth from the household life into homelessness." "Raṭṭhapāla, the Tathāgatas do not give the going forth to a son whose parents have not given their permission." "Then, venerable sir, I will act in such a way that my parents will give me permission to go forth from the household life into homelessness."

295. Atha kho raṭṭhapālo kulaputto uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca – ‘‘ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā’’ti. Evaṃ vutte, raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ [Pg.247] taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā’’ti? Dutiyampi kho raṭṭhapālo kulaputto…pe… tatiyampi kho raṭṭhapālo kulaputto mātāpitaro etadavoca – ‘‘ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā’’ti. Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā’’ti?

295. Then the clansman Raṭṭhapāla rose from his seat, paid homage to the Blessed One, circumambulated him keeping his right side toward him, and approached his parents. Having approached, he said this to his parents: “Mother, Father, as I understand the Dhamma taught by the Blessed One, it is not easy for one living at home to lead the holy life that is utterly complete, utterly pure, like a polished conch shell. I wish to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness. Permit me to go forth from the household life into homelessness.” When this was said, the parents of the clansman Raṭṭhapāla said this to the clansman Raṭṭhapāla: “Dear Raṭṭhapāla, you are our only son, dear and beloved, raised in comfort, brought up in comfort. You, dear Raṭṭhapāla, do not know of any suffering. Even by death, we will be separated from you against our will. How then could we, while you are living, permit you to go forth from the household life into homelessness?” A second time, the clansman Raṭṭhapāla… and a third time, the clansman Raṭṭhapāla said this to his parents: “Mother, Father, as I understand the Dhamma taught by the Blessed One, it is not easy for one living at home to lead the holy life that is utterly complete, utterly pure, like a polished conch shell. I wish to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness. Permit me to go forth from the household life into homelessness.” A third time, the parents of the clansman Raṭṭhapāla said this to the clansman Raṭṭhapāla: “Dear Raṭṭhapāla, you are our only son, dear and beloved, raised in comfort, brought up in comfort. You, dear Raṭṭhapāla, do not know of any suffering. Even by death, we will be separated from you against our will. How then could we, while you are living, permit you to go forth from the household life into homelessness?”

296. Atha kho raṭṭhapālo kulaputto – ‘‘na maṃ mātāpitaro anujānanti agārasmā anagāriyaṃ pabbajjāyā’’ti tattheva anantarahitāya bhūmiyā nipajji – ‘‘idheva me maraṇaṃ bhavissati pabbajjā vā’’ti. Atha kho raṭṭhapālo kulaputto ekampi bhattaṃ na bhuñji, dvepi bhattāni na bhuñji, tīṇipi bhattāni na bhuñji, cattāripi bhattāni na bhuñji, pañcapi bhattāni na bhuñji, chapi bhattāni na bhuñji, sattapi bhattāni na bhuñji. Atha kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, tāta raṭṭhapāla, kassaci, dukkhassa jānāsi. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāya. Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāya. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā’’ti? Evaṃ vutte, raṭṭhapālo kulaputto tuṇhī ahosi. Dutiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro [Pg.248] raṭṭhapālaṃ kulaputtaṃ etadavocuṃ…pe… dutiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi. Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāya. Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāya. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā’’ti? Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.

296. Then the clansman Raṭṭhapāla, thinking, “My parents do not permit me to go forth from the household life into homelessness,” lay down right there on the bare ground, thinking, “Here there will be either my death or the going forth.” Then the clansman Raṭṭhapāla did not eat one meal, nor two meals, nor three meals, nor four meals, nor five meals, nor six meals, nor seven meals. Then the parents of the clansman Raṭṭhapāla said this to the clansman Raṭṭhapāla: “Dear Raṭṭhapāla, you are our only son, dear and beloved, raised in comfort, brought up in comfort. You, dear Raṭṭhapāla, do not know of any suffering. Even by death, we will be separated from you against our will. How then could we, while you are living, permit you to go forth from the household life into homelessness? Rise, dear Raṭṭhapāla, eat, drink, and enjoy yourself; eating, drinking, enjoying yourself, indulging in sensual pleasures, and making merit, you should delight. We do not permit you to go forth from the household life into homelessness. Even by death, we will be separated from you against our will. How then could we, while you are living, permit you to go forth from the household life into homelessness?” When this was said, the clansman Raṭṭhapāla was silent. A second time, the parents of the clansman Raṭṭhapāla said this to the clansman Raṭṭhapāla… and a second time, the clansman Raṭṭhapāla was silent. A third time, the parents of the clansman Raṭṭhapāla said this to the clansman Raṭṭhapāla: “Dear Raṭṭhapāla, you are our only son, dear and beloved, raised in comfort, brought up in comfort. You, dear Raṭṭhapāla, do not know of any suffering. Even by death, we will be separated from you against our will; how then could we, while you are living, permit you to go forth from the household life into homelessness? Rise, dear Raṭṭhapāla, eat, drink, and enjoy yourself; eating, drinking, enjoying yourself, indulging in sensual pleasures, and making merit, you should delight. We do not permit you to go forth from the household life into homelessness. Even by death, we will be separated from you against our will. How then could we, while you are living, permit you to go forth from the household life into homelessness?” A third time, the clansman Raṭṭhapāla was silent.

297. Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, samma raṭṭhapāla, mātāpitūnaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, samma raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāya. Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāya. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāyā’’ti? Evaṃ vutte, raṭṭhapālo kulaputto tuṇhī ahosi. Dutiyampi kho… tatiyampi kho raṭṭhapālassa kulaputtassa sahāyakā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – ‘‘tvaṃ khosi, samma raṭṭhapāla, mātāpitūnaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato, na tvaṃ, samma raṭṭhapāla, kassaci dukkhassa jānāsi, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāya? Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni [Pg.249] karonto abhiramassu. Na taṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāya, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāyā’’ti? Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.

297. Then the friends of the clansman Raṭṭhapāla approached him and said: “Dear friend Raṭṭhapāla, you are your parents' only son, beloved and dear to their hearts, raised in comfort, nurtured in comfort. You have known no suffering. Even against their will, your parents will be parted from you by death. How then could they permit you to go forth from the household life into homelessness while you are still alive? Get up, dear friend Raṭṭhapāla, eat, drink, and enjoy yourself; while eating, drinking, and enjoying yourself, indulging in sensual pleasures and performing meritorious deeds, you should delight. Your parents will not permit you to go forth from the household life into homelessness. Even against their will, your parents will be parted from you by death. How then could they permit you to go forth from the household life into homelessness while you are still alive?” When this was said, the clansman Raṭṭhapāla remained silent. For a second time, and again for a third time, the friends of the clansman Raṭṭhapāla said this to him: “Dear friend Raṭṭhapāla, you are your parents' only son, beloved and dear to their hearts, raised in comfort, nurtured in comfort. You have known no suffering. Even against their will, your parents will be parted from you by death. How then could they permit you to go forth from the household life into homelessness while you are still alive? Get up, dear friend Raṭṭhapāla, eat, drink, and enjoy yourself; while eating, drinking, and enjoying yourself, indulging in sensual pleasures and performing meritorious deeds, you should delight. Your parents will not permit you to go forth from the household life into homelessness. Even against their will, your parents will be parted from you by death. How then could they permit you to go forth from the household life into homelessness while you are still alive?” For a third time, the clansman Raṭṭhapāla remained silent.

298. Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālassa kulaputtassa mātāpitaro tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālassa kulaputtassa mātāpitaro etadavocuṃ – ‘‘ammatātā, eso raṭṭhapālo kulaputto tattheva anantarahitāya bhūmiyā nipanno – ‘idheva me maraṇaṃ bhavissati pabbajjā vā’ti. Sace tumhe raṭṭhapālaṃ kulaputtaṃ nānujānissatha agārasmā anagāriyaṃ pabbajjāya, tattheva maraṇaṃ āgamissati. Sace pana tumhe raṭṭhapālaṃ kulaputtaṃ anujānissatha agārasmā anagāriyaṃ pabbajjāya, pabbajitampi naṃ dakkhissatha. Sace raṭṭhapālo kulaputto nābhiramissati agārasmā anagāriyaṃ pabbajjāya, kā tassa aññā gati bhavissati? Idheva paccāgamissati. Anujānātha raṭṭhapālaṃ kulaputtaṃ agārasmā anagāriyaṃ pabbajjāyā’’ti. ‘‘Anujānāma, tātā, raṭṭhapālaṃ kulaputtaṃ agārasmā anagāriyaṃ pabbajjāya. Pabbajitena ca pana mātāpitaro uddassetabbā’’ti. Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – ‘‘uṭṭhehi, samma raṭṭhapāla, anuññātosi mātāpitūhi agārasmā anagāriyaṃ pabbajjāya. Pabbajitena ca pana te mātāpitaro uddassetabbā’’ti.

298. Then the friends of the clansman Raṭṭhapāla approached Raṭṭhapāla's parents and said to them: “Mother and father, this clansman Raṭṭhapāla is lying there on the bare ground, resolving, ‘Right here my death will be, or my ordination will be.’ If you do not permit the clansman Raṭṭhapāla to go forth from the household life into homelessness, he will meet his death right there. But if you permit the clansman Raṭṭhapāla to go forth from the household life into homelessness, you will see him even after he has gone forth. And if the clansman Raṭṭhapāla does not find delight in going forth from the household life into homelessness, what other destination will there be for him? He will return right here. Permit the clansman Raṭṭhapāla to go forth from the household life into homelessness.” “We permit, my dears, the clansman Raṭṭhapāla to go forth from the household life into homelessness. But having gone forth, he must visit his parents.” Then the friends of the clansman Raṭṭhapāla approached Raṭṭhapāla and said to him: “Get up, dear friend Raṭṭhapāla, you have been permitted by your parents to go forth from the household life into homelessness. But having gone forth, you must visit your parents.”

299. Atha kho raṭṭhapālo kulaputto uṭṭhahitvā balaṃ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho raṭṭhapālo kulaputto bhagavantaṃ etadavoca – ‘‘anuññāto ahaṃ, bhante, mātāpitūhi agārasmā anagāriyaṃ pabbajjāya. Pabbājetu maṃ bhagavā’’ti. Alattha kho raṭṭhapālo kulaputto bhagavato [Pg.250] santike pabbajjaṃ, alattha upasampadaṃ. Atha kho bhagavā acirūpasampanne āyasmante raṭṭhapāle aḍḍhamāsūpasampanne thullakoṭṭhike yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā raṭṭhapālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā raṭṭhapālo arahataṃ ahosi.

299. Then the clansman Raṭṭhapāla, having risen and gathered his strength, approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the clansman Raṭṭhapāla said to the Blessed One: “Venerable sir, I have been permitted by my parents to go forth from the household life into homelessness. May the Blessed One grant me the going forth.” The clansman Raṭṭhapāla obtained the going forth in the presence of the Blessed One, and he obtained the higher ordination. Then, when the Venerable Raṭṭhapāla had been fully ordained for not long, for half a month, the Blessed One, having dwelt at Thullakoṭṭhika for as long as he wished, set out on a journey toward Sāvatthī. Journeying stage by stage, he arrived at Sāvatthī. There the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the Venerable Raṭṭhapāla, dwelling alone, in seclusion, diligent, ardent, and with a resolute mind, not long after, dwelt having realized for himself with direct knowledge in this very life that unsurpassed culmination of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness, having made it manifest and attained it. He knew directly: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is nothing further for this state of being.” And the Venerable Raṭṭhapāla became one of the Arahants.

Atha kho āyasmā raṭṭhapālo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā raṭṭhapālo bhagavantaṃ etadavoca – ‘‘icchāmahaṃ, bhante, mātāpitaro uddassetuṃ, sace maṃ bhagavā anujānātī’’ti. Atha kho bhagavā āyasmato raṭṭhapālassa cetasā ceto paricca manasākāsi. Yathā bhagavā aññāsi – ‘‘abhabbo kho raṭṭhapālo kulaputto sikkhaṃ paccakkhāya hīnāyāvattitu’’nti, atha kho bhagavā āyasmantaṃ raṭṭhapālaṃ etadavoca – ‘‘yassadāni tvaṃ, raṭṭhapāla, kālaṃ maññasī’’ti. Atha kho āyasmā raṭṭhapālo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena thullakoṭṭhikaṃ tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena thullakoṭṭhiko tadavasari. Tatra sudaṃ āyasmā raṭṭhapālo thullakoṭṭhike viharati rañño korabyassa migacīre. Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya thullakoṭṭhikaṃ piṇḍāya pāvisi. Thullakoṭṭhike sapadānaṃ piṇḍāya caramāno yena sakapitu nivesanaṃ tenupasaṅkami. Tena kho pana samayena āyasmato raṭṭhapālassa pitā majjhimāya dvārasālāya ullikhāpeti. Addasā kho āyasmato raṭṭhapālassa pitā āyasmantaṃ raṭṭhapālaṃ dūratova āgacchantaṃ. Disvāna etadavoca – ‘‘imehi muṇḍakehi samaṇakehi amhākaṃ ekaputtako piyo manāpo pabbājito’’ti. Atha kho āyasmā raṭṭhapālo [Pg.251] sakapitu nivesane neva dānaṃ alattha na paccakkhānaṃ; aññadatthu akkosameva alattha. Tena kho pana samayena āyasmato raṭṭhapālassa ñātidāsī ābhidosikaṃ kummāsaṃ chaḍḍetukāmā hoti. Atha kho āyasmā raṭṭhapālo taṃ ñātidāsiṃ etadavoca – ‘‘sacetaṃ, bhagini, chaḍḍanīyadhammaṃ, idha me patte ākirā’’ti. Atha kho āyasmato raṭṭhapālassa ñātidāsī taṃ ābhidosikaṃ kummāsaṃ āyasmato raṭṭhapālassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṃ aggahesi.

Then the Venerable Raṭṭhapāla went to where the Blessed One was; having gone, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Raṭṭhapāla said this to the Blessed One: “Venerable sir, I wish to see my parents, if the Blessed One would permit me.” Then the Blessed One, having encompassed the Venerable Raṭṭhapāla’s mind with his own mind, reflected and knew thus: “The clansman Raṭṭhapāla is incapable of renouncing the training and reverting to the lower life.” Then the Blessed One said this to the Venerable Raṭṭhapāla: “Raṭṭhapāla, it is now time for whatever you deem fit.” Then the Venerable Raṭṭhapāla, rising from his seat, paid homage to the Blessed One, circumambulated him to the right, put his lodging in order, took his bowl and robes, and set out on tour towards Thullakoṭṭhika. Wandering on tour by stages, he arrived at Thullakoṭṭhika. There, indeed, the Venerable Raṭṭhapāla stayed in Thullakoṭṭhika, in King Korabya’s deer park, Migacīra. Then, in the morning, the Venerable Raṭṭhapāla dressed, took his bowl and robes, and entered Thullakoṭṭhika for alms. While wandering for alms from house to house in Thullakoṭṭhika, he went to his own father’s residence. At that time, the Venerable Raṭṭhapāla’s father was having his hair dressed in the central gatehouse. The Venerable Raṭṭhapāla’s father saw the Venerable Raṭṭhapāla coming from afar. Having seen him, he said this: “By these shaven-headed ascetics, our only son, dear and beloved, has been made to go forth.” Then, at his father’s residence, the Venerable Raṭṭhapāla received neither an offering nor a refusal; on the contrary, he received only abuse. At that time, a female slave of the Venerable Raṭṭhapāla’s kin wished to throw away some stale barley-gruel. Then the Venerable Raṭṭhapāla said this to that female slave: “Sister, if that is to be discarded, then pour it into my bowl here.” Then, as the female slave of the Venerable Raṭṭhapāla’s kin was pouring the stale barley-gruel into the Venerable Raṭṭhapāla’s bowl, she took note of the signs of his hands, feet, and voice.

300. Atha kho āyasmato raṭṭhapālassa ñātidāsī yenāyasmato raṭṭhapālassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa mātaraṃ etadavoca – ‘‘yaggheyye, jāneyyāsi – ‘ayyaputto raṭṭhapālo anuppatto’’’ti. ‘‘Sace, je, saccaṃ bhaṇasi, adāsiṃ taṃ karomī’’ti. Atha kho āyasmato raṭṭhapālassa mātā yenāyasmato raṭṭhapālassa pitā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa pitaraṃ etadavoca – ‘‘yagghe, gahapati, jāneyyāsi – ‘raṭṭhapālo kira kulaputto anuppatto’’’ti? Tena kho pana samayena āyasmā raṭṭhapālo taṃ ābhidosikaṃ kummāsaṃ aññataraṃ kuṭṭamūlaṃ nissāya paribhuñjati. Atha kho āyasmato raṭṭhapālassa pitā yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ raṭṭhapālaṃ etadavoca – ‘‘atthi nāma, tāta raṭṭhapāla, ābhidosikaṃ kummāsaṃ paribhuñjissasi? Nanu, tāta raṭṭhapāla, sakaṃ gehaṃ gantabba’’nti? ‘‘Kuto no, gahapati, amhākaṃ gehaṃ agārasmā anagāriyaṃ pabbajitānaṃ? Anagārā mayaṃ, gahapati. Agamamha kho te, gahapati, gehaṃ, tattha neva dānaṃ alatthamha na paccakkhānaṃ; aññadatthu akkosameva alatthamhā’’ti. ‘‘Ehi, tāta raṭṭhapāla, gharaṃ gamissāmā’’ti. ‘‘Alaṃ, gahapati, kataṃ me ajja bhattakiccaṃ’’. ‘‘Tena hi, tāta raṭṭhapāla, adhivāsehi svātanāya bhatta’’nti. Adhivāsesi kho āyasmā raṭṭhapālo tuṇhībhāvena. Atha kho āyasmato raṭṭhapālassa pitā āyasmato raṭṭhapālassa adhivāsanaṃ viditvā yena sakaṃ nivesanaṃ tenupasaṅkami; upasaṅkamitvā mahantaṃ hiraññasuvaṇṇassa puñjaṃ kārāpetvā kilañjehi [Pg.252] paṭicchādetvā āyasmato raṭṭhapālassa purāṇadutiyikā āmantesi – ‘‘etha tumhe, vadhuyo, yena alaṅkārena alaṅkatā pubbe raṭṭhapālassa kulaputtassa piyā hotha manāpā tena alaṅkārena alaṅkarothā’’ti.

300. Then the female slave of the Venerable Raṭṭhapāla’s kin went to where the Venerable Raṭṭhapāla’s mother was; having gone, she said this to the Venerable Raṭṭhapāla’s mother: “Pray, madam, know this: ‘The master’s son, Raṭṭhapāla, has arrived.’” “If, girl, you speak the truth, I will make you a free woman.” Then the Venerable Raṭṭhapāla’s mother went to where the Venerable Raṭṭhapāla’s father was; having gone, she said this to the Venerable Raṭṭhapāla’s father: “Pray, householder, know this: ‘The clansman Raṭṭhapāla has reportedly arrived.’” Now at that time, the Venerable Raṭṭhapāla was eating that stale barley-gruel while leaning against the base of a certain wall. Then the Venerable Raṭṭhapāla’s father went to where the Venerable Raṭṭhapāla was; having gone, he said this to the Venerable Raṭṭhapāla: “Is it possible, dear Raṭṭhapāla, that you would eat stale barley-gruel? Should you not, dear Raṭṭhapāla, go to your own home?” “Householder, from where is there a home for us who have gone forth from the household life into homelessness? We are homeless, householder. We did go to your home, householder, and there we received neither an offering nor a refusal; on the contrary, we received only abuse.” “Come, dear Raṭṭhapāla, let us go home.” “Enough, householder, my meal for today is finished.” “In that case, dear Raṭṭhapāla, please consent to a meal for tomorrow.” The Venerable Raṭṭhapāla consented by his silence. Then the Venerable Raṭṭhapāla’s father, having understood the Venerable Raṭṭhapāla’s consent, went to his own residence. Having gone, he had a great heap of gold and bullion prepared, covered it with mats, and addressed the Venerable Raṭṭhapāla’s former wives: “Come, ladies, adorn yourselves with those ornaments with which you were formerly dear and pleasing to the clansman Raṭṭhapāla.”

301. Atha kho āyasmato raṭṭhapālassa pitā tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā āyasmato raṭṭhapālassa kālaṃ ārocesi – ‘‘kālo, tāta raṭṭhapāla, niṭṭhitaṃ bhatta’’nti. Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato raṭṭhapālassa pitā taṃ hiraññasuvaṇṇassa puñjaṃ vivarāpetvā āyasmantaṃ raṭṭhapālaṃ etadavoca – ‘‘idaṃ te, tāta raṭṭhapāla, mātu mattikaṃ dhanaṃ, aññaṃ pettikaṃ, aññaṃ pitāmahaṃ. Sakkā, tāta raṭṭhapāla, bhoge ca bhuñjituṃ puññāni ca kātuṃ. Ehi tvaṃ, tāta raṭṭhapāla, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī’’ti. ‘‘Sace me tvaṃ, gahapati, vacanaṃ kareyyāsi, imaṃ hiraññasuvaṇṇassa puñjaṃ sakaṭe āropetvā nibbāhāpetvā majjhegaṅgāya nadiyā sote opilāpeyyāsi. Taṃ kissa hetu? Ye uppajjissanti hi te, gahapati, tatonidānaṃ sokaparidevadukkhadomanassupāyāsā’’ti. Atha kho āyasmato raṭṭhapālassa purāṇadutiyikā paccekaṃ pādesu gahetvā āyasmantaṃ raṭṭhapālaṃ etadavocuṃ – ‘‘kīdisā nāma tā, ayyaputta, accharāyo yāsaṃ tvaṃ hetu brahmacariyaṃ carasī’’ti? ‘‘Na kho mayaṃ, bhaginī, accharānaṃ hetu brahmacariyaṃ carāmā’’ti. ‘‘Bhaginivādena no ayyaputto raṭṭhapālo samudācaratī’’ti tā tattheva mucchitā papatiṃsu. Atha kho āyasmā raṭṭhapālo pitaraṃ etadavoca – ‘‘sace, gahapati, bhojanaṃ dātabbaṃ, detha; mā no viheṭhethā’’ti. ‘‘Bhuñja, tāta raṭṭhapāla, niṭṭhitaṃ bhatta’’nti. Atha kho āyasmato raṭṭhapālassa pitā āyasmantaṃ raṭṭhapālaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

301. Then, when that night had passed, the Venerable Raṭṭhapāla’s father had choice solid and soft food prepared in his own house and announced the time to the Venerable Raṭṭhapāla, saying: “It is time, dear Raṭṭhapāla, the meal is ready.” Then, in the morning, the Venerable Raṭṭhapāla dressed, took his bowl and robe, and went to his father’s house. Having arrived, he sat down on the prepared seat. Then the Venerable Raṭṭhapāla’s father had the heap of gold and silver uncovered and said to him: “This, dear Raṭṭhapāla, is your mother’s wealth, another is your father’s, and another your grandfather’s. It is possible, dear Raṭṭhapāla, to enjoy riches and to make merit. Come, dear Raṭṭhapāla, revert to the low life, enjoy riches, and make merit.” “Householder, if you would do as I say, you should load this heap of gold and silver onto a cart, have it hauled away, and sink it in the current in the middle of the river Ganges. For what reason? Because from that as a cause, householder, sorrow, lamentation, pain, displeasure, and despair will arise for you.” Then the Venerable Raṭṭhapāla’s former wives each took him by the feet and said: “What kind of celestial nymphs are they, my lord, for whose sake you lead the holy life?” “Sisters, we do not lead the holy life for the sake of celestial nymphs.” “Our lord Raṭṭhapāla addresses us as ‘sisters’!” Saying this, they fainted right there. Then the Venerable Raṭṭhapāla said to his father: “Householder, if food is to be given, give it; do not harass us.” “Eat, dear Raṭṭhapāla, the meal is finished.” Then the Venerable Raṭṭhapāla’s father, with his own hands, served him with choice solid and soft food until he was satisfied and indicated he had had enough.

302. Atha kho āyasmā raṭṭhapālo bhuttāvī onītapattapāṇī ṭhitakova imā gāthā abhāsi –

302. Then the Venerable Raṭṭhapāla, having eaten and withdrawn his hand from the bowl, while standing, uttered these verses:

‘‘Passa [Pg.253] cittīkataṃ bimbaṃ, arukāyaṃ samussitaṃ;

Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti.

“See this decorated image, a body of sores, heaped up, afflicted, and much thought-of, for which there is no permanent stability.

‘‘Passa cittīkataṃ rūpaṃ, maṇinā kuṇḍalena ca;

Aṭṭhi tacena onaddhaṃ, saha vatthebhi sobhati.

“See this decorated form, with jewels and earrings; a skeleton bound with skin, it shines only with its clothes.

‘‘Alattakakatā pādā, mukhaṃ cuṇṇakamakkhitaṃ;

Alaṃ bālassa mohāya, no ca pāragavesino.

“Feet dyed with lac, a face smeared with powder—enough to delude a fool, but not one who seeks the far shore.

‘‘Aṭṭhāpadakatā kesā, nettā añjanamakkhitā;

Alaṃ bālassa mohāya, no ca pāragavesino.

“Hair styled in eight braids, eyes smeared with eyeliner—enough to delude a fool, but not one who seeks the far shore.

‘‘Añjanīva navā cittā, pūtikāyo alaṅkato;

Alaṃ bālassa mohāya, no ca pāragavesino.

“Like a new, decorated eyeliner box, this putrid body is adorned—enough to delude a fool, but not one who seeks the far shore.

‘‘Odahi migavo pāsaṃ, nāsadā vākaraṃ migo;

Bhutvā nivāpaṃ gacchāma, kandante migabandhake’’ti.

“The hunter set the snare, but the deer did not approach the trap. Having eaten the fodder, we depart, while the deer-binders lament.”

Atha kho āyasmā raṭṭhapālo ṭhitakova imā gāthā bhāsitvā yena rañño korabyassa migacīraṃ tenupasaṅkami; upasaṅkamitvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.

Then the Venerable Raṭṭhapāla, while standing, having uttered these verses, went to King Korabya’s Migacīra park. Having arrived, he sat down at the root of a certain tree for the day's abiding.

303. Atha kho rājā korabyo migavaṃ āmantesi – ‘‘sodhehi, samma migava, migacīraṃ uyyānabhūmiṃ; gacchāma subhūmiṃ dassanāyā’’ti. ‘‘Evaṃ, devā’’ti kho migavo rañño korabyassa paṭissutvā migacīraṃ sodhento addasa āyasmantaṃ raṭṭhapālaṃ aññatarasmiṃ rukkhamūle divāvihāraṃ nisinnaṃ. Disvāna yena rājā korabyo tenupasaṅkami; upasaṅkamitvā rājānaṃ korabyaṃ etadavoca – ‘‘suddhaṃ kho te, deva, migacīraṃ. Atthi cettha raṭṭhapālo nāma kulaputto imasmiṃyeva thullakoṭṭhike aggakulassa putto yassa tvaṃ abhiṇhaṃ kittayamāno ahosi, so aññatarasmiṃ rukkhamūle divāvihāraṃ nisinno’’ti. ‘‘Tena hi, samma migava, alaṃ dānajja uyyānabhūmiyā. Tameva dāni mayaṃ bhavantaṃ raṭṭhapālaṃ payirupāsissāmā’’ti. Atha kho rājā korabyo ‘‘yaṃ tattha khādanīyaṃ bhojanīyaṃ paṭiyattaṃ taṃ sabbaṃ vissajjethā’’ti vatvā bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi thullakoṭṭhikamhā niyyāsi [Pg.254] mahaccarājānubhāvena āyasmantaṃ raṭṭhapālaṃ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ussaṭāya ussaṭāya parisāya yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmatā raṭṭhapālena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā korabyo āyasmantaṃ raṭṭhapālaṃ etadavoca – ‘‘idha bhavaṃ raṭṭhapāla hatthatthare nisīdatū’’ti. ‘‘Alaṃ, mahārāja, nisīda tvaṃ; nisinno ahaṃ sake āsane’’ti. Nisīdi rājā korabyo paññatte āsane. Nisajja kho rājā korabyo āyasmantaṃ raṭṭhapālaṃ etadavoca –

303. Then King Korabya addressed the park-keeper Migava: “Clean the Migacīra park grounds, my dear Migava; we shall go to see the beautiful grounds.” “Yes, Your Majesty,” replied Migava to King Korabya, and while cleaning the Migacīra park, he saw the Venerable Raṭṭhapāla seated at the root of a certain tree for the day's abiding. Having seen him, he approached King Korabya and said: “Your Migacīra park is clean, Your Majesty. And here there is the clansman named Raṭṭhapāla, the son of the foremost family in this very Thullakoṭṭhita, whom you have constantly praised; he is seated at the root of a certain tree for the day's abiding.” “In that case, my dear Migava, enough of the park grounds for today. We will now attend upon the Venerable Raṭṭhapāla himself.” Then King Korabya said, “Distribute all the solid and soft food that has been prepared there,” and having had the finest carriages harnessed, he mounted a fine carriage and, with the great majesty of a king, set out from Thullakoṭṭhita with his finest carriages to see the Venerable Raṭṭhapāla. He went by carriage as far as the ground was passable for a carriage, then dismounted and proceeded on foot with a large retinue to where the Venerable Raṭṭhapāla was. Having approached, he exchanged courteous greetings with the Venerable Raṭṭhapāla. After concluding the courteous and memorable conversation, he stood to one side. Standing to one side, King Korabya said to the Venerable Raṭṭhapāla: “Let the Venerable Raṭṭhapāla sit here on the elephant rug.” “Enough, great king, you sit down; I am seated on my own seat.” King Korabya sat down on the prepared seat. Having sat down, King Korabya said to the Venerable Raṭṭhapāla:

304. ‘‘Cattārimāni, bho raṭṭhapāla, pārijuññāni yehi pārijuññehi samannāgatā idhekacce kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajanti. Katamāni cattāri? Jarāpārijuññaṃ, byādhipārijuññaṃ, bhogapārijuññaṃ, ñātipārijuññaṃ. Katamañca, bho raṭṭhapāla, jarāpārijuññaṃ? Idha, bho raṭṭhapāla, ekacco jiṇṇo hoti vuḍḍho mahallako addhagato vayoanuppatto. So iti paṭisañcikkhati – ‘ahaṃ khomhi etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto. Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So tena jarāpārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Idaṃ vuccati, bho raṭṭhapāla, jarāpārijuññaṃ. Bhavaṃ kho pana raṭṭhapālo etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. Taṃ bhoto raṭṭhapālassa jarāpārijuññaṃ natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito?

304. “There are, Raṭṭhapāla, these four kinds of decline, possessed of which, some people in this world shave off their hair and beard, put on ochre robes, and go forth from the household life into homelessness. What are the four? The decline of old age, the decline of sickness, the decline of wealth, and the decline of relatives. And what, Raṭṭhapāla, is the decline of old age? Here, Raṭṭhapāla, someone is old, grown old, aged, far-gone in years, having reached the final stage of life. He reflects thus: ‘I am now old, grown old, aged, far-gone in years, having reached the final stage of life. It is not easy for me to acquire wealth I have not yet acquired or to make my acquired wealth increase. What if I were to shave off my hair and beard, put on ochre robes, and go forth from the household life into homelessness?’ So, possessed of that decline of old age, he shaves off his hair and beard, puts on ochre robes, and goes forth from the household life into homelessness. This, Raṭṭhapāla, is called the decline of old age. But you, venerable Raṭṭhapāla, are now young, a youth with glossy black hair, endowed with blessed youth, in the prime of life. For you, venerable Raṭṭhapāla, that decline of old age does not exist. What have you known, seen, or heard that you have gone forth from the household life into homelessness?”

‘‘Katamañca, bho raṭṭhapāla, byādhipārijuññaṃ? Idha, bho raṭṭhapāla, ekacco ābādhiko hoti dukkhito bāḷhagilāno. So iti paṭisañcikkhati [Pg.255] – ‘ahaṃ khomhi etarahi ābādhiko dukkhito bāḷhagilāno. Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So tena byādhipārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Idaṃ vuccati, bho raṭṭhapāla, byādhipārijuññaṃ. Bhavaṃ kho pana raṭṭhapālo etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya. Taṃ bhoto raṭṭhapālassa byādhipārijuññaṃ natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito?

“And what, Raṭṭhapāla, is the decline of sickness? Here, Raṭṭhapāla, someone is afflicted with illness, suffering, and gravely sick. He reflects thus: ‘I am now afflicted with illness, suffering, and gravely sick. It is not easy for me to acquire wealth I have not yet acquired or to make my acquired wealth increase. What if I were to shave off my hair and beard, put on ochre robes, and go forth from the household life into homelessness?’ So, possessed of that decline of sickness, he shaves off his hair and beard, puts on ochre robes, and goes forth from the household life into homelessness. This, Raṭṭhapāla, is called the decline of sickness. But you, venerable Raṭṭhapāla, are now free from illness and affliction, endowed with a balanced digestive faculty that is not too cold and not too hot. For you, venerable Raṭṭhapāla, that decline of sickness does not exist. What have you known, seen, or heard that you have gone forth from the household life into homelessness?”

‘‘Katamañca, bho raṭṭhapāla, bhogapārijuññaṃ? Idha, bho raṭṭhapāla, ekacco aḍḍho hoti mahaddhano mahābhogo. Tassa te bhogā anupubbena parikkhayaṃ gacchanti. So iti paṭisañcikkhati – ‘ahaṃ kho pubbe aḍḍho ahosiṃ mahaddhano mahābhogo. Tassa me te bhogā anupubbena parikkhayaṃ gatā. Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So tena bhogapārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Idaṃ vuccati, bho raṭṭhapāla, bhogapārijuññaṃ. Bhavaṃ kho pana raṭṭhapālo imasmiṃyeva thullakoṭṭhike aggakulassa putto. Taṃ bhoto raṭṭhapālassa bhogapārijuññaṃ natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito?

“And what, Raṭṭhapāla, is the decline of wealth? Here, Raṭṭhapāla, someone is wealthy, with great riches and vast possessions. His wealth gradually goes to ruin. He reflects thus: ‘Formerly, I was wealthy, with great riches and vast possessions. But that wealth of mine has gradually gone to ruin. It is not easy for me to acquire wealth I have not yet acquired or to make my acquired wealth increase. What if I were to shave off my hair and beard, put on ochre robes, and go forth from the household life into homelessness?’ So, possessed of that decline of wealth, he shaves off his hair and beard, puts on ochre robes, and goes forth from the household life into homelessness. This, Raṭṭhapāla, is called the decline of wealth. But you, venerable Raṭṭhapāla, are the son of the foremost family in this very Thullakoṭṭhika. For you, venerable Raṭṭhapāla, that decline of wealth does not exist. What have you known, seen, or heard that you have gone forth from the household life into homelessness?”

‘‘Katamañca, bho raṭṭhapāla, ñātipārijuññaṃ? Idha, bho raṭṭhapāla, ekaccassa bahū honti mittāmaccā ñātisālohitā. Tassa te ñātakā anupubbena parikkhayaṃ gacchanti. So iti paṭisañcikkhati – ‘mamaṃ kho pubbe bahū ahesuṃ mittāmaccā ñātisālohitā. Tassa me te anupubbena parikkhayaṃ gatā. Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So [Pg.256] tena ñātipārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Idaṃ vuccati, bho raṭṭhapāla, ñātipārijuññaṃ. Bhoto kho pana raṭṭhapālassa imasmiṃyeva thullakoṭṭhike bahū mittāmaccā ñātisālohitā. Taṃ bhoto raṭṭhapālassa ñātipārijuññaṃ natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito?

“And what, Raṭṭhapāla, is the decline of relatives? Here, Raṭṭhapāla, someone has many friends and companions, kinsmen and blood relatives. Those relatives of his gradually dwindle away. He reflects thus: ‘Formerly, I had many friends and companions, kinsmen and blood relatives. But they have gradually dwindled away. It is not easy for me to acquire wealth I have not yet acquired or to make my acquired wealth increase. What if I were to shave off my hair and beard, put on ochre robes, and go forth from the household life into homelessness?’ So, possessed of that decline of relatives, he shaves off his hair and beard, puts on ochre robes, and goes forth from the household life into homelessness. This, Raṭṭhapāla, is called the decline of relatives. But for you, venerable Raṭṭhapāla, there are many friends and companions, kinsmen and blood relatives in this very Thullakoṭṭhika. For you, venerable Raṭṭhapāla, that decline of relatives does not exist. What have you known, seen, or heard that you have gone forth from the household life into homelessness?”

‘‘Imāni kho, bho raṭṭhapāla, cattāri pārijuññāni, yehi pārijuññehi samannāgatā idhekacce kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajanti. Tāni bhoto raṭṭhapālassa natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito’’ti?

“These, Raṭṭhapāla, are the four declines, possessed of which, some people in this world shave off their hair and beard, put on ochre robes, and go forth from the household life into homelessness. For you, venerable Raṭṭhapāla, those declines do not exist. What have you known, seen, or heard that you have gone forth from the household life into homelessness?”

305. ‘‘Atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito. Katame cattāro? ‘Upaniyyati loko addhuvo’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito. ‘Atāṇo loko anabhissaro’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito. ‘Assako loko, sabbaṃ pahāya gamanīya’nti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito. ‘Ūno loko atitto taṇhādāso’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito. Ime kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito’’ti.

305. “Great king, there are four summaries of the Dhamma that have been declared by the Blessed One—who knows and sees, the Arahant, the Perfectly Enlightened One—which I, having known, seen, and heard, went forth from the household life into homelessness. What are the four? ‘The world is swept away, it is not lasting,’ great king—this is the first summary of the Dhamma declared by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One, which I, having known, seen, and heard, went forth from the household life into homelessness. ‘The world is without refuge, without a protector,’ great king—this is the second summary of the Dhamma declared by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One, which I, having known, seen, and heard, went forth from the household life into homelessness. ‘The world has nothing of its own; one must go on, leaving everything behind,’ great king—this is the third summary of the Dhamma declared by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One, which I, having known, seen, and heard, went forth from the household life into homelessness. ‘The world is deficient, insatiable, a slave to craving,’ great king—this is the fourth summary of the Dhamma declared by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One, which I, having known, seen, and heard, went forth from the household life into homelessness. These, great king, are the four summaries of the Dhamma declared by the Blessed One—who knows and sees, the Arahant, the Perfectly Enlightened One—which I, having known, seen, and heard, went forth from the household life into homelessness.”

306. ‘‘‘Upaniyyati [Pg.257] loko addhuvo’ti – bhavaṃ raṭṭhapālo āha. Imassa, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo’’ti? ‘‘Taṃ kiṃ maññasi, mahārāja, tvaṃ vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro’’ti? ‘‘Ahosiṃ ahaṃ, bho raṭṭhapāla, vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro. Appekadāhaṃ, bho raṭṭhapāla, iddhimāva maññe na attano balena samasamaṃ samanupassāmī’’ti. ‘‘Taṃ kiṃ maññasi, mahārāja, evameva tvaṃ etarahi ūrubalī bāhubalī alamatto saṅgāmāvacaro’’ti? ‘‘No hidaṃ, bho raṭṭhapāla. Etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āsītiko me vayo vattati. Appekadāhaṃ, bho raṭṭhapāla, ‘idha pādaṃ karissāmī’ti aññeneva pādaṃ karomī’’ti. ‘‘Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘upaniyyati loko addhuvo’ti, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito’’ti. ‘‘Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla! Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘upaniyyati loko addhuvo’ti. Upaniyyati hi, bho raṭṭhapāla, loko addhuvo.

306. “‘The world is swept away, it is not lasting’—so said the Venerable Raṭṭhapāla.” “How, Venerable Raṭṭhapāla, should the meaning of this statement be understood?” “What do you think, great king? When you were about twenty or twenty-five years of age, were you not skilled in elephantry, skilled in horsemanship, skilled in chariot-driving, skilled in archery, skilled in swordsmanship, strong of thigh, strong of arm, capable, and a frequenter of battlefields?” “Indeed, Venerable Raṭṭhapāla, when I was about twenty or twenty-five years of age, I was skilled in elephantry, skilled in horsemanship, skilled in chariot-driving, skilled in archery, skilled in swordsmanship, strong of thigh, strong of arm, capable, and a frequenter of battlefields. Sometimes, Venerable Raṭṭhapāla, I thought myself as if possessed of magical power; I did not see anyone equal to myself in strength.” “What do you think, great king? Are you now, in the same way, strong of thigh, strong of arm, capable, and a frequenter of battlefields?” “Not so, Venerable Raṭṭhapāla. Now I am decrepit, old, aged, far-gone in years, having reached the final stage of life; my age is eighty years. Sometimes, Venerable Raṭṭhapāla, intending to place my foot here, I place my foot elsewhere.” “It was with reference to this, great king, that the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One, said: ‘The world is swept away, it is not lasting.’ It was after knowing, seeing, and hearing this that I went forth from the household life into homelessness.” “It is wonderful, Venerable Raṭṭhapāla, it is marvelous, Venerable Raṭṭhapāla! How well-spoken indeed was this by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One: ‘The world is swept away, it is not lasting.’ For indeed, Venerable Raṭṭhapāla, the world is swept away; it is not lasting.”

‘‘Saṃvijjante kho, bho raṭṭhapāla, imasmiṃ rājakule hatthikāyāpi assakāyāpi rathakāyāpi pattikāyāpi, amhākaṃ āpadāsu pariyodhāya vattissanti. ‘Atāṇo loko anabhissaro’ti – bhavaṃ raṭṭhapālo āha. Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo’’ti? ‘‘Taṃ kiṃ maññasi, mahārāja, atthi te koci anusāyiko ābādho’’ti? ‘‘Atthi me, bho raṭṭhapāla, anusāyiko ābādho. Appekadā maṃ, bho raṭṭhapāla, mittāmaccā ñātisālohitā parivāretvā ṭhitā honti – ‘idāni rājā korabyo kālaṃ karissati, idāni rājā korabyo kālaṃ karissatī’’’ti. ‘‘Taṃ kiṃ maññasi, mahārāja, labhasi tvaṃ [Pg.258] te mittāmacce ñātisālohite – ‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṃ vedanaṃ saṃvibhajatha, yathāhaṃ lahukatarikaṃ vedanaṃ vediyeyya’nti – udāhu tvaṃyeva taṃ vedanaṃ vediyasī’’ti? ‘‘Nāhaṃ, bho raṭṭhapāla, labhāmi te mittāmacce ñātisālohite – ‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṃ vedanaṃ saṃvibhajatha, yathāhaṃ lahukatarikaṃ vedanaṃ vediyeyya’nti. Atha kho ahameva taṃ vedanaṃ vediyāmī’’ti. ‘‘Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘atāṇo loko anabhissaro’ti, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito’’ti. ‘‘Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla! Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘atāṇo loko anabhissaro’ti. Atāṇo hi, bho raṭṭhapāla, loko anabhissaro.

“There are, Venerable Raṭṭhapāla, in this royal family, elephant corps, cavalry corps, chariot corps, and infantry corps, which exist for our defense in times of danger. But the Venerable Raṭṭhapāla says, ‘The world is without refuge, without a protector.’ How, Venerable Raṭṭhapāla, should the meaning of this statement be understood?” “What do you think, great king? Do you have any chronic ailment?” “I do, Venerable Raṭṭhapāla, have a chronic ailment. Sometimes, Venerable Raṭṭhapāla, my friends and ministers, my kinsmen and relatives, stand surrounding me, thinking, ‘Now King Koravya will pass away, now King Koravya will pass away.’” “What do you think, great king? Are you able to say to your friends and ministers, your kinsmen and relatives: ‘Come, my good friends and ministers, kinsmen and relatives, let all who are present share this feeling, so that I might feel a lighter feeling’? Or is it you alone who must experience that feeling?” “I am not able, Venerable Raṭṭhapāla, to say to my friends and ministers, my kinsmen and relatives: ‘Come, my good friends and ministers, kinsmen and relatives, let all who are present share this feeling, so that I might feel a lighter feeling.’ Rather, it is I alone who experience that feeling.” “It was with reference to this, great king, that the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One, said: ‘The world is without refuge, without a protector.’ It was after knowing, seeing, and hearing this that I went forth from the household life into homelessness.” “It is wonderful, Venerable Raṭṭhapāla, it is marvelous, Venerable Raṭṭhapāla! How well-spoken indeed was this by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One: ‘The world is without refuge, without a protector.’ For indeed, Venerable Raṭṭhapāla, the world is without refuge and without a protector.”

‘‘Saṃvijjati kho, bho raṭṭhapāla, imasmiṃ rājakule pahūtaṃ hiraññasuvaṇṇaṃ bhūmigatañca vehāsagatañca. ‘Assako loko, sabbaṃ pahāya gamanīya’nti – bhavaṃ raṭṭhapālo āha. Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo’’ti? ‘‘Taṃ kiṃ maññasi, mahārāja, yathā tvaṃ etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresi, lacchasi tvaṃ paratthāpi – ‘evamevāhaṃ imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti, udāhu aññe imaṃ bhogaṃ paṭipajjissanti, tvaṃ pana yathākammaṃ gamissasī’’ti? ‘‘Yathāhaṃ, bho raṭṭhapāla, etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremi, nāhaṃ lacchāmi paratthāpi – ‘evameva imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti. Atha kho aññe imaṃ bhogaṃ paṭipajjissanti; ahaṃ pana yathākammaṃ gamissāmī’’ti. ‘‘Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘assako loko, sabbaṃ pahāya gamanīya’nti, yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito’’ti. ‘‘Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla! Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘assako loko, sabbaṃ pahāya gamanīya’nti[Pg.259]. Assako hi, bho raṭṭhapāla, loko sabbaṃ pahāya gamanīyaṃ.

“Indeed, Venerable Raṭṭhapāla, in this royal household there is abundant gold and silver, both buried in the ground and stored above. But the Venerable Raṭṭhapāla says, ‘The world is ownerless; one must go, having left everything behind.’ How, Venerable Raṭṭhapāla, should the meaning of this statement be understood?” “What do you think, great king? Just as you now enjoy yourself, endowed and possessed of the five cords of sensual pleasure, will you in the next world also be able to say, ‘In this same way I will enjoy myself, endowed and possessed of these same five cords of sensual pleasure’? Or will others take possession of this wealth, while you will go according to your kamma?” “Venerable Raṭṭhapāla, just as I now enjoy myself, endowed and possessed of the five cords of sensual pleasure, I will not in the next world be able to say, ‘In this same way I will enjoy myself, endowed and possessed of these same five cords of sensual pleasure.’ Instead, others will take possession of this wealth, while I will go according to my kamma.” “This, great king, is what the Blessed One—the one who knows, the one who sees, the Arahant, the Perfectly Self-Enlightened One—was referring to when he said, ‘The world is ownerless; one must go, having left everything behind.’ It was after knowing, seeing, and hearing this that I went forth from the household life into homelessness.” “It is wonderful, Venerable Raṭṭhapāla, it is marvelous, Venerable Raṭṭhapāla! How well-spoken this is by that Blessed One—the one who knows, the one who sees, the Arahant, the Perfectly Self-Enlightened One: ‘The world is ownerless; one must go, having left everything behind.’ Indeed, Venerable Raṭṭhapāla, the world is ownerless; one must go, having left everything behind.”

‘‘‘Ūno loko atitto taṇhādāso’ti – bhavaṃ raṭṭhapālo āha. Imassa, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo’’ti? ‘‘Taṃ kiṃ maññasi, mahārāja, phītaṃ kuruṃ ajjhāvasasī’’ti? ‘‘Evaṃ, bho raṭṭhapāla, phītaṃ kuruṃ ajjhāvasāmī’’ti. ‘‘Taṃ kiṃ maññasi, mahārāja, idha puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko. So taṃ upasaṅkamitvā evaṃ vadeyya – ‘yagghe, mahārāja, jāneyyāsi, ahaṃ āgacchāmi puratthimāya disāya? Tatthaddasaṃ mahantaṃ janapadaṃ iddhañceva phītañca bahujanaṃ ākiṇṇamanussaṃ. Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā; bahu tattha dhanadhaññaṃ ; bahu tattha hiraññasuvaṇṇaṃ akatañceva katañca; bahu tattha itthipariggaho. Sakkā ca tāvatakeneva balamattena abhivijinituṃ. Abhivijina, mahārājā’ti, kinti naṃ kareyyāsī’’ti? ‘‘Tampi mayaṃ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā’’ti. ‘‘Taṃ kiṃ maññasi, mahārāja, idha puriso āgaccheyya pacchimāya disāya… uttarāya disāya… dakkhiṇāya disāya… parasamuddato saddhāyiko paccayiko. So taṃ upasaṅkamitvā evaṃ vadeyya – ‘yagghe, mahārāja, jāneyyāsi, ahaṃ āgacchāmi parasamuddato? Tatthaddasaṃ mahantaṃ janapadaṃ iddhañceva phītañca bahujanaṃ ākiṇṇamanussaṃ. Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā; bahu tattha dhanadhaññaṃ; bahu tattha hiraññasuvaṇṇaṃ akatañceva katañca; bahu tattha itthipariggaho. Sakkā ca tāvatakeneva balamattena abhivijinituṃ. Abhivijina, mahārājā’ti, kinti naṃ kareyyāsī’’ti? ‘‘Tampi mayaṃ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā’’ti. ‘‘Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘ūno loko atitto taṇhādāso’ti, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito’’ti. ‘‘Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla! Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘ūno loko atitto taṇhādāso’ti. Ūno hi, bho raṭṭhapāla, loko atitto taṇhādāso’’ti.

“‘The world is deficient, insatiable, a slave to craving’—so said the Venerable Raṭṭhapāla. How, Venerable Raṭṭhapāla, should the meaning of this statement be understood?” “What do you think, great king? Do you rule over the prosperous Kuru country?” “Yes, Venerable Raṭṭhapāla, I rule over the prosperous Kuru country.” “What do you think, great king? Suppose a trustworthy and reliable man were to come from the eastern direction. He would approach you and say: ‘If it pleases you, great king, you should know that I come from the eastern direction. There I saw a great country, prosperous and thriving, with many people, crowded with humans. There were many corps of elephants, corps of cavalry, corps of chariots, and corps of infantry; much wealth and grain; much gold and silver, both unworked and worked; and many women to be taken. It can be conquered with just such a force as you have. Conquer it, great king!’ What would you do about it?” “We too, Venerable Raṭṭhapāla, would conquer it and rule over it.” “What do you think, great king? Suppose a trustworthy and reliable man were to come from the western direction… from the northern direction… from the southern direction… from across the ocean. He would approach you and say: ‘If it pleases you, great king, you should know that I come from across the ocean. There I saw a great country, prosperous and thriving, with many people, crowded with humans. There were many corps of elephants, corps of cavalry, corps of chariots, and corps of infantry; much wealth and grain; much gold and silver, both unworked and worked; and many women to be taken. It can be conquered with just such a force as you have. Conquer it, great king!’ What would you do about it?” “We too, Venerable Raṭṭhapāla, would conquer it and rule over it.” “This, great king, is what the Blessed One—the one who knows, the one who sees, the Arahant, the Perfectly Self-Enlightened One—was referring to when he said: ‘The world is deficient, insatiable, a slave to craving.’ It was after knowing, seeing, and hearing this that I went forth from the household life into homelessness.” “It is wonderful, Venerable Raṭṭhapāla, it is marvelous, Venerable Raṭṭhapāla! How well-spoken this is by that Blessed One—the one who knows, the one who sees, the Arahant, the Perfectly Self-Enlightened One: ‘The world is deficient, insatiable, a slave to craving.’ Indeed, Venerable Raṭṭhapāla, the world is deficient, insatiable, a slave to craving.”

Idamavoca [Pg.260] āyasmā raṭṭhapālo. Idaṃ vatvā athāparaṃ etadavoca –

The Venerable Raṭṭhapāla said this. Having said this, he then said further:

307. ‘‘Passāmi loke sadhane manusse,

307. “I see in the world people with wealth,

Laddhāna vittaṃ na dadanti mohā;

Luddhā dhanaṃ sannicayaṃ karonti,Bhiyyova kāme abhipatthayanti.

Having obtained wealth, out of delusion they do not give; greedy, they accumulate riches and desire sensual pleasures even more.

‘‘Rājā pasayhā pathaviṃ vijitvā,Sasāgarantaṃ mahimāvasanto ;

Oraṃ samuddassa atittarūpo,Pāraṃ samuddassapi patthayetha.

“A king, having conquered the earth by force, ruling over the land to the ocean's shore, unsatisfied with this side of the ocean, would still desire the other side.

‘‘Rājā ca aññe ca bahū manussā,Avītataṇhā maraṇaṃ upenti;

Ūnāva hutvāna jahanti dehaṃ,Kāmehi lokamhi na hatthi titti.

“The king and many other people, with craving unquenched, approach death; still deficient, they abandon the body. In the world, there is no satisfaction from sensual pleasures.

‘‘Kandanti naṃ ñātī pakiriya kese,Ahovatā no amarāti cāhu;

Vatthena naṃ pārutaṃ nīharitvā,Citaṃ samādāya tatoḍahanti.

“His relatives lament, with hair disheveled, crying, ‘Oh, would that our relative were immortal!’; having wrapped him in a cloth, they carry him out, then place him on a pyre and burn him.

‘‘So ḍayhati sūlehi tujjamāno,Ekena vatthena pahāya bhoge;

Na mīyamānassa bhavanti tāṇā,Ñātīdha mittā atha vā sahāyā.

“He is burned, prodded by stakes, with a single cloth, having abandoned his possessions; for one who is dying, there are no protectors—not relatives, friends, or companions here.

‘‘Dāyādakā tassa dhanaṃ haranti,Satto pana gacchati yena kammaṃ;

Na mīyamānaṃ dhanamanveti kiñci,Puttā ca dārā ca dhanañca raṭṭhaṃ.

“His heirs take his wealth, but the being goes according to his kamma. Nothing whatsoever follows the one who is dying—not sons, nor wife, nor wealth, nor kingdom.”

‘‘Na [Pg.261] dīghamāyuṃ labhate dhanena, na cāpi vittena jaraṃ vihanti;

Appaṃ hidaṃ jīvitamāhu dhīrā, asassataṃ vippariṇāmadhammaṃ.

Not by wealth is long life obtained, nor by riches is old age warded off; short indeed is this life, say the wise—impermanent, subject to change.

‘‘Aḍḍhā daliddā ca phusanti phassaṃ,Bālo ca dhīro ca tatheva phuṭṭho;

Bālo ca bālyā vadhitova seti,Dhīro ca na vedhati phassaphuṭṭho.

The rich and the poor experience contact; the fool and the wise are touched in the very same way. The fool, on account of his foolishness, lies down trembling; but the wise one, though touched by contact, does not tremble.

‘‘Tasmā hi paññāva dhanena seyyo,Yāya vosānamidhādhigacchati;

Abyositattā hi bhavābhavesu,Pāpāni kammāni karonti mohā.

Therefore, wisdom is indeed better than wealth, by which one attains the culmination here. For, not having reached the culmination, they commit evil deeds in various existences out of delusion.

‘‘Upeti gabbhañca parañca lokaṃ,Saṃsāramāpajja paramparāya;

Tassappapañño abhisaddahanto,Upeti gabbhañca parañca lokaṃ.

One goes to a womb and to the next world, entering the cycle of rebirth successively. The one of little wisdom, placing faith in such a person, goes to a womb and to the next world.

‘‘Coro yathā sandhimukhe gahito,Sakammunā haññati pāpadhammo;

Evaṃ pajā pecca paramhi loke,Sakammunā haññati pāpadhammo.

Just as a thief of evil conduct, caught at a break-in, is afflicted by his own deed; even so, after passing away, a person of evil conduct is afflicted in the next world by their own deed.

‘‘Kāmāhi citrā madhurā manoramā,Virūparūpena mathenti cittaṃ;

Ādīnavaṃ kāmaguṇesu disvā,Tasmā ahaṃ pabbajitomhi rāja.

Sensual pleasures are indeed varied, sweet, and delightful; by their diverse forms, they churn the mind. Having seen the danger in the strands of sensual pleasure, therefore, O king, I have gone forth.

‘‘Dumapphalāneva patanti māṇavā,Daharā ca vuḍḍhā ca sarīrabhedā;

Etampi disvā pabbajitomhi rāja,Apaṇṇakaṃ sāmaññameva seyyo’’ti.

Just as fruits fall from a tree, so do people fall—the young and the old—at the breakup of the body. Having seen this as well, O king, I have gone forth. The ascetic life itself is unquestionably superior.

Raṭṭhapālasuttaṃ niṭṭhitaṃ dutiyaṃ.

The Raṭṭhapāla Sutta, the second, is concluded.

3. Maghadevasuttaṃ

3. The Maghadeva Sutta

308. Evaṃ [Pg.262] me sutaṃ – ekaṃ samayaṃ bhagavā mithilāyaṃ viharati maghadevaambavane. Atha kho bhagavā aññatarasmiṃ padese sitaṃ pātvākāsi. Atha kho āyasmato ānandassa etadahosi – ‘‘ko nu kho hetu, ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṃ pātukarontī’’ti. Atha kho āyasmā ānando ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu, ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṃ pātukarontī’’ti. ‘‘Bhūtapubbaṃ, ānanda, imissāyeva mithilāyaṃ rājā ahosi maghadevo nāma dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassa. Atha kho, ānanda, rājā maghadevo bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena kappakaṃ āmantesi – ‘yadā me, samma kappaka, passeyyāsi sirasmiṃ palitāni jātāni, atha me āroceyyāsī’ti. ‘Evaṃ, devā’ti kho, ānanda, kappako rañño maghadevassa paccassosi. Addasā kho, ānanda, kappako bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena rañño maghadevassa sirasmiṃ palitāni jātāni. Disvāna rājānaṃ maghadevaṃ etadavoca – ‘pātubhūtā kho devassa devadūtā, dissanti sirasmiṃ palitāni jātānī’ti. ‘Tena hi, samma kappaka, tāni palitāni sādhukaṃ saṇḍāsena uddharitvā mama añjalismiṃ patiṭṭhāpehī’ti. ‘Evaṃ, devā’ti kho, ānanda, kappako rañño maghadevassa paṭissutvā tāni palitāni sādhukaṃ saṇḍāsena uddharitvā rañño maghadevassa añjalismiṃ patiṭṭhāpesi.

308. Thus have I heard. At one time the Blessed One was dwelling in Mithilā, in the Maghadeva Mango Grove. Then the Blessed One revealed a smile in a certain place. Then it occurred to the Venerable Ānanda: “What is the cause, what is the reason for the Blessed One’s revealing a smile? Tathāgatas do not reveal a smile without a reason.” Then the Venerable Ānanda arranged his robe over one shoulder, raised his joined hands in salutation towards the Blessed One, and said this to the Blessed One: “What, venerable sir, is the cause, what is the reason for the Blessed One’s revealing a smile? Tathāgatas do not reveal a smile without a reason.” “Once upon a time, Ānanda, in this very Mithilā, there was a king named Maghadeva, a righteous king, a king of Dhamma, a great king established in the Dhamma. He practiced the Dhamma among brahmins and householders, and among townspeople and country folk. And he observed the Uposatha on the fourteenth, fifteenth, and eighth days of the lunar fortnight. Then, Ānanda, after many years, many hundreds of years, many thousands of years had passed, King Maghadeva addressed his barber: ‘When, my dear barber, you see grey hairs that have appeared on my head, you should then inform me.’ ‘Yes, Your Majesty,’ Ānanda, the barber replied in assent to King Maghadeva. Then, Ānanda, after many years, many hundreds of years, many thousands of years had passed, the barber saw grey hairs that had appeared on King Maghadeva’s head. Having seen them, he said this to King Maghadeva: ‘The divine messengers have appeared, Your Majesty; grey hairs that have appeared on your head are seen.’ ‘In that case, my dear barber, carefully pluck out those grey hairs with tweezers and place them in my cupped hands.’ ‘Yes, Your Majesty,’ Ānanda, the barber replied to King Maghadeva, and having obeyed his word, he carefully plucked out those grey hairs with tweezers and placed them in King Maghadeva’s cupped hands.

309. ‘‘Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ āmantāpetvā etadavoca – ‘pātubhūtā kho me, tāta kumāra, devadūtā; dissanti sirasmiṃ palitāni jātāni; bhuttā kho pana me mānusakā kāmā; samayo dibbe kāme pariyesituṃ. Ehi [Pg.263] tvaṃ, tāta kumāra, imaṃ rajjaṃ paṭipajja. Ahaṃ pana kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissāmi. Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṃ palitāni jātāni, atha kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyāsi. Yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosi. Yasmiṃ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṃ antimapuriso hoti. Taṃ tāhaṃ, tāta kumāra, evaṃ vadāmi – yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosī’ti. Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā imasmiṃyeva maghadevaambavane kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. So mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi.

309. Then, Ānanda, King Maghadeva, having given a choice village to the barber, had his eldest son, the prince, summoned and said this: ‘Dear prince, the divine messengers have appeared to me; grey hairs are seen to have grown on my head. I have enjoyed human sensual pleasures; it is time to seek divine sensual pleasures. Come, dear prince, take up this kingdom. As for me, having shaved off my hair and beard, having put on the ochre robes, I will go forth from the household life into homelessness. Therefore, dear prince, when you too see grey hairs that have grown on your head, then, having given a choice village to the barber and having properly instructed your eldest son, the prince, in the kingdom, you should shave off your hair and beard, put on the ochre robes, and go forth from the household life into homelessness. You should continue this good practice that I have established; do not be the last man of my line. For, dear prince, in whatever generation of men this good practice is cut off, he is the last man among them. Therefore, dear prince, I say this to you: you should continue this good practice that I have established; do not be the last man of my line.’ Then, Ānanda, King Maghadeva, having given a choice village to the barber and having properly instructed his eldest son, the prince, in the kingdom, in this very Maghadeva Mango Grove, shaved off his hair and beard, put on the ochre robes, and went forth from the household life into homelessness. He dwelt pervading one direction with a mind accompanied by loving-kindness, likewise the second, likewise the third, likewise the fourth; thus above, below, and across, everywhere, for all, he dwelt pervading the entire world with a mind accompanied by loving-kindness—vast, exalted, immeasurable, without enmity, and without affliction. With a mind accompanied by compassion… with a mind accompanied by appreciative joy… with a mind accompanied by equanimity, he dwelt pervading one direction, likewise the second, likewise the third, likewise the fourth; thus above, below, and across, everywhere, for all, he dwelt pervading the entire world with a mind accompanied by equanimity—vast, exalted, immeasurable, without enmity, and without affliction.

‘‘Rājā kho panānanda, maghadevo caturāsītivassasahassāni kumārakīḷitaṃ kīḷi, caturāsītivassasahassāni oparajjaṃ kāresi, caturāsītivassasahassāni rajjaṃ kāresi, caturāsītivassasahassāni imasmiṃyeva maghadevaambavane agārasmā anagāriyaṃ pabbajito brahmacariyamacari. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā brahmalokūpago ahosi.

Indeed, Ānanda, King Maghadeva played children’s games for eighty-four thousand years, acted as viceroy for eighty-four thousand years, and ruled the kingdom for eighty-four thousand years. For eighty-four thousand years, in this very Maghadeva Mango Grove, having gone forth from the household life into homelessness, he practiced the holy life. He, having developed the four divine abidings, with the breakup of the body, after death, was reborn in the Brahma world.

310. ‘‘Atha [Pg.264] kho rañño, ānanda, maghadevassa putto bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena kappakaṃ āmantesi – ‘yadā me, samma kappaka, passeyyāsi sirasmiṃ palitāni jātāni, atha kho āroceyyāsī’ti. ‘Evaṃ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paccassosi. Addasā kho, ānanda, kappako bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena rañño maghadevassa puttassa sirasmiṃ palitāni jātāni. Disvāna rañño maghadevassa puttaṃ etadavoca – ‘pātubhūtā kho devassa devadūtā; dissanti sirasmiṃ palitāni jātānī’ti. ‘Tena hi, samma kappaka, tāni palitāni sādhukaṃ saṇḍāsena uddharitvā mama añjalismiṃ patiṭṭhāpehī’ti. ‘Evaṃ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paṭissutvā tāni palitāni sādhukaṃ saṇḍāsena uddharitvā rañño maghadevassa puttassa añjalismiṃ patiṭṭhāpesi.

310. Then, Ānanda, after the passing of many years, many hundreds of years, many thousands of years, the son of King Maghadeva addressed the barber: ‘Friend barber, when you see grey hairs that have grown on my head, then you should inform me.’ ‘So be it, Your Majesty,’ Ānanda, the barber replied to the son of King Maghadeva. Ānanda, after the passing of many years, many hundreds of years, many thousands of years, the barber saw grey hairs that had grown on the head of the son of King Maghadeva. Having seen them, he said this to the son of King Maghadeva: ‘The divine messengers have appeared to Your Majesty; grey hairs are seen to have grown on your head.’ ‘In that case, friend barber, carefully pluck out those grey hairs with tweezers and place them in my cupped hands.’ ‘So be it, Your Majesty,’ Ānanda, the barber, having assented to the son of King Maghadeva, carefully plucked out those grey hairs with tweezers and placed them in the cupped hands of the son of King Maghadeva.

‘‘Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ āmantāpetvā etadavoca – ‘pātubhūtā kho, me, tāta kumāra, devadūtā; dissanti sirasmiṃ palitāni jātāni; bhuttā kho pana me mānusakā kāmā; samayo dibbe kāme pariyesituṃ. Ehi tvaṃ, tāta kumāra, imaṃ rajjaṃ paṭipajja. Ahaṃ pana kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissāmi. Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṃ palitāni jātāni, atha kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyāsi. Yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosi. Yasmiṃ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṃ antimapuriso hoti. Taṃ tāhaṃ, tāta kumāra, evaṃ vadāmi – yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosī’ti. Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā imasmiṃyeva maghadevaambavane kesamassuṃ ohāretvā kāsāyāni [Pg.265] vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. So mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Rañño kho panānanda, maghadevassa putto caturāsītivassasahassāni kumārakīḷitaṃ kīḷi, caturāsītivassasahassāni oparajjaṃ kāresi, caturāsītivassasahassāni rajjaṃ kāresi, caturāsītivassasahassāni imasmiṃyeva maghadevaambavane agārasmā anagāriyaṃ pabbajito brahmacariyamacari. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā brahmalokūpago ahosi.

Then, Ānanda, King Maghadeva’s son, having given an excellent village to the barber, summoned his eldest son, the prince, and said this: ‘My dear prince, the divine messengers have appeared to me; grey hairs are seen to have arisen on my head. I have enjoyed human sensual pleasures; it is time to seek divine sensual pleasures. Come, dear prince, take up this kingship. As for me, I will shave off my hair and beard, don the saffron robes, and go forth from the household life into homelessness. Therefore, dear prince, when you too see grey hairs that have arisen on your head, then after giving an excellent village to the barber and properly instructing your eldest son, the prince, in kingship, you should shave off your hair and beard, don the saffron robes, and go forth from the household life into homelessness. In this way, you should continue this noble practice established by me; do not be the last man of my line. For, dear prince, in whatever generation of men this noble practice is discontinued, that one becomes the last man among them. Therefore, dear prince, I say this to you: in this way, you should continue this noble practice established by me; do not be the last man of my line.’ Then, Ānanda, King Maghadeva’s son, having given an excellent village to the barber and properly instructing his eldest son, the prince, in kingship, shaved off his hair and beard, donned the saffron robes, and went forth from the household life into homelessness in this very Maghadeva mango grove. He dwelled pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; thus above, below, and across, everywhere, recognizing all as himself, he dwelled pervading the entire world with a mind imbued with loving-kindness—vast, sublime, immeasurable, without enmity, and without ill will. With a mind imbued with compassion… with a mind imbued with sympathetic joy… he dwelled pervading one direction with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; thus above, below, and across, everywhere, recognizing all as himself, he dwelled pervading the entire world with a mind imbued with equanimity—vast, sublime, immeasurable, without enmity, and without ill will. Now, Ānanda, King Maghadeva’s son played as a prince for eighty-four thousand years, served as viceroy for eighty-four thousand years, and reigned as king for eighty-four thousand years. For eighty-four thousand years, having gone forth from the household life into homelessness in this very Maghadeva mango grove, he practiced the holy life. Having developed the four divine abidings, with the breakup of the body, after death, he was reborn in the Brahma-world.

311. ‘‘Rañño kho panānanda, maghadevassa puttapaputtakā tassa paramparā caturāsītirājasahassāni imasmiṃyeva maghadevaambavane kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃsu. Te mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu. Karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu. Caturāsītivassasahassāni kumārakīḷitaṃ kīḷiṃsu, caturāsītivassasahassāni oparajjaṃ kāresuṃ, caturāsītivassasahassāni rajjaṃ kāresuṃ, caturāsītivassasahassāni imasmiṃyeva maghadevaambavane agārasmā [Pg.266] anagāriyaṃ pabbajitā brahmacariyamacariṃsu. Te cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā brahmalokūpagā ahesuṃ. Nimi tesaṃ rājā pacchimako ahosi dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassa.

311. Furthermore, Ānanda, the sons and grandsons of King Maghadeva, a lineage of eighty-four thousand kings, in this very Maghadeva mango grove, shaved off their hair and beards, donned the saffron robes, and went forth from the household life into homelessness. They dwelled pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; thus above, below, and across, everywhere, recognizing all as themselves, they dwelled pervading the entire world with a mind imbued with loving-kindness—vast, sublime, immeasurable, without enmity, and without ill will. With a mind imbued with compassion… with a mind imbued with sympathetic joy… they dwelled pervading one direction with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; thus above, below, and across, everywhere, recognizing all as themselves, they dwelled pervading the entire world with a mind imbued with equanimity—vast, sublime, immeasurable, without enmity, and without ill will. For eighty-four thousand years they played as princes, for eighty-four thousand years they served as viceroys, and for eighty-four thousand years they reigned as kings. For eighty-four thousand years, having gone forth from the household life into homelessness in this very Maghadeva mango grove, they practiced the holy life. Having developed the four divine abidings, with the breakup of the body, after death, they were reborn in the Brahma-world. King Nimi was the last of them. He was a righteous king, a king of righteousness, a great king established in the Dhamma. He acted righteously towards brahmins and householders, towards the people of the towns and the countryside. And he observed the Uposatha on the fourteenth, fifteenth, and eighth days of the lunar fortnight.

312. ‘‘Bhūtapubbaṃ, ānanda, devānaṃ tāvatiṃsānaṃ sudhammāyaṃ sabhāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘lābhā vata, bho, videhānaṃ, suladdhaṃ vata, bho, videhānaṃ, yesaṃ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassā’ti. Atha kho, ānanda, sakko devānamindo deve tāvatiṃse āmantesi – ‘iccheyyātha no tumhe, mārisā, nimiṃ rājānaṃ daṭṭhu’nti? ‘Icchāma mayaṃ, mārisa, nimiṃ rājānaṃ daṭṭhu’nti. Tena kho pana, ānanda, samayena nimi rājā tadahuposathe pannarase sīsaṃnhāto uposathiko uparipāsādavaragato nisinno hoti. Atha kho, ānanda, sakko devānamindo – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – devesu tāvatiṃsesu antarahito nimissa rañño pamukhe pāturahosi. Atha kho, ānanda, sakko devānamindo nimiṃ rājānaṃ etadavoca – ‘lābhā te, mahārāja, suladdhaṃ te, mahārāja. Devā, mahārāja, tāvatiṃsā sudhammāyaṃ sabhāyaṃ kittayamānarūpā sannisinnā – ‘‘lābhā vata, bho, videhānaṃ, suladdhaṃ vata, bho, videhānaṃ, yesaṃ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassā’’ti. Devā te, mahārāja, tāvatiṃsā dassanakāmā. Tassa te ahaṃ, mahārāja, sahassayuttaṃ ājaññarathaṃ pahiṇissāmi; abhiruheyyāsi, mahārāja, dibbaṃ yānaṃ avikampamāno’ti. Adhivāsesi kho, ānanda, nimi rājā tuṇhībhāvena.

312. Once upon a time, Ānanda, while the Tāvatiṃsa devas were sitting together, assembled in the Sudhammā assembly hall, this conversation arose among them: ‘Sirs, it is a gain for the Videhans, it is a great gain for the Videhans, for whom King Nimi is a righteous king, a king of righteousness, a great king established in the Dhamma; he practices the Dhamma among brahmins and householders, and among the people of the towns and countryside; and he observes the Uposatha on the fourteenth, fifteenth, and eighth days of the fortnight.’ Then, Ānanda, Sakka, lord of the devas, addressed the Tāvatiṃsa devas: ‘Sirs, would you wish to see King Nimi?’ ‘Sir, we wish to see King Nimi.’ Now at that time, Ānanda, on that Uposatha day, the fifteenth of the fortnight, King Nimi, having bathed his head and observing the Uposatha, was seated on the excellent upper floor of his palace. Then, Ānanda, Sakka, lord of the devas—just as a strong man might extend his flexed arm or flex his extended arm, even so—disappeared from among the Tāvatiṃsa devas and appeared in the presence of King Nimi. Then, Ānanda, Sakka, lord of the devas, said this to King Nimi: ‘It is a gain for you, great king, it is a great gain for you, great king. The Tāvatiṃsa devas, great king, are seated together in the Sudhammā assembly hall, singing your praises, saying: “Sirs, it is a gain for the Videhans, it is a great gain for the Videhans, for whom King Nimi is a righteous king, a king of righteousness, a great king established in the Dhamma; he practices the Dhamma among brahmins and householders, and among the people of the towns and countryside; and he observes the Uposatha on the fourteenth, fifteenth, and eighth days of the fortnight.” The Tāvatiṃsa devas, great king, are desirous of seeing you. For your sake, great king, I will send a chariot of thoroughbreds yoked with a thousand horses; you should mount the divine vehicle without wavering, great king.’ And, Ānanda, King Nimi consented by his silence.

313. ‘‘Atha [Pg.267] kho, ānanda, sakko devānamindo nimissa rañño adhivāsanaṃ viditvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – nimissa rañño pamukhe antarahito devesu tāvatiṃsesu pāturahosi. Atha kho, ānanda, sakko devānamindo mātaliṃ saṅgāhakaṃ āmantesi – ‘ehi tvaṃ, samma mātali, sahassayuttaṃ ājaññarathaṃ yojetvā nimiṃ rājānaṃ upasaṅkamitvā evaṃ vadehi – ayaṃ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito; abhiruheyyāsi, mahārāja, dibbaṃ yānaṃ avikampamāno’ti. ‘Evaṃ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṃ ājaññarathaṃ yojetvā nimiṃ rājānaṃ upasaṅkamitvā etadavoca – ‘ayaṃ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito; abhiruha, mahārāja, dibbaṃ yānaṃ avikampamāno. Api ca, mahārāja, katamena taṃ nemi, yena vā pāpakammā pāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedenti, yena vā kalyāṇakammā kalyāṇakammānaṃ vipākaṃ paṭisaṃvedentī’ti? ‘Ubhayeneva maṃ, mātali, nehī’ti. Sampavesesi kho, ānanda, mātali, saṅgāhako nimiṃ rājānaṃ sudhammaṃ sabhaṃ. Addasā kho, ānanda, sakko devānamindo nimiṃ rājānaṃ dūratova āgacchantaṃ. Disvāna nimiṃ rājānaṃ etadavoca – ‘ehi kho, mahārāja. Svāgataṃ, mahārāja. Devā te dassanakāmā, mahārāja, tāvatiṃsā sudhammāyaṃ sabhāyaṃ kittayamānarūpā sannisinnā – ‘‘lābhā vata, bho, videhānaṃ, suladdhaṃ vata, bho, videhānaṃ, yesaṃ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassā’’ti. Devā te, mahārāja, tāvatiṃsā dassanakāmā. Abhirama, mahārāja, devesu devānubhāvenā’ti. ‘Alaṃ, mārisa, tattheva maṃ mithilaṃ paṭinetu. Tathāhaṃ dhammaṃ carissāmi brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasāmi cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassā’ti.

313. Then, Ānanda, Sakka, lord of the devas, knowing King Nimi’s consent—just as a strong man might extend his flexed arm or flex his extended arm, even so—vanished from the presence of King Nimi and reappeared among the Tāvatiṃsa devas. Then, Ānanda, Sakka, lord of the devas, addressed Mātali the Supporter: ‘Come, friend Mātali, yoke the chariot of thoroughbreds with a thousand horses, approach King Nimi, and say this: “Great king, this chariot of thoroughbreds yoked with a thousand horses has been sent by Sakka, lord of the devas. You should mount the divine vehicle without wavering, great king.”’ ‘So be it, good sir,’ Mātali the Supporter assented to Sakka, lord of the devas. Having yoked the chariot of thoroughbreds with a thousand horses, he approached King Nimi and said this: ‘Great king, this chariot of thoroughbreds yoked with a thousand horses has been sent by Sakka, lord of the devas. Mount the divine vehicle without wavering, great king. Moreover, great king, by which path shall I lead you: the one by which evil-doers experience the result of their evil deeds, or the one by which doers of good deeds experience the result of their good deeds?’ ‘Mātali, lead me by both paths.’ Then, Ānanda, Mātali the Supporter led King Nimi into the Sudhammā assembly. Ānanda, Sakka, lord of the devas, saw King Nimi coming from afar. Seeing him, he said this to King Nimi: ‘Come, great king. Welcome, great king. The Tāvatiṃsa devas are desirous of seeing you, great king, and are seated together in the Sudhammā assembly hall, singing your praises: “Sirs, it is a gain for the Videhans, it is a great gain for the Videhans, for whom King Nimi is a righteous king, a king of righteousness, a great king established in the Dhamma; he practices the Dhamma among brahmins and householders, and among the people of the towns and countryside; and he observes the Uposatha on the fourteenth, fifteenth, and eighth days of the fortnight.” The Tāvatiṃsa devas, great king, are desirous of seeing you. Delight, great king, among the devas with their divine majesty.’ ‘Enough, sir. Lead me back to that very Mithilā. There I shall continue to practice the Dhamma among brahmins and householders, and among the people of the towns and countryside; and I shall continue to observe the Uposatha on the fourteenth, fifteenth, and eighth days of the fortnight.’

314. ‘‘Atha kho, ānanda, sakko devānamindo mātaliṃ saṅgāhakaṃ āmantesi – ‘ehi tvaṃ, samma mātali, sahassayuttaṃ ājaññarathaṃ yojetvā nimiṃ [Pg.268] rājānaṃ tattheva mithilaṃ paṭinehī’ti. ‘Evaṃ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṃ ājaññarathaṃ yojetvā nimiṃ rājānaṃ tattheva mithilaṃ paṭinesi. Tatra sudaṃ, ānanda, nimi rājā dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca, uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassāti. Atha kho, ānanda, nimi rājā bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena kappakaṃ āmantesi – ‘yadā me, samma kappaka, passeyyāsi sirasmiṃ palitāni jātāni, atha me āroceyyāsī’ti. ‘Evaṃ, devā’ti kho, ānanda, kappako nimissa rañño paccassosi. Addasā kho, ānanda, kappako bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena nimissa rañño sirasmiṃ palitāni jātāni. Disvāna nimiṃ rājānaṃ etadavoca – ‘pātubhūtā kho devassa devadūtā; dissanti sirasmiṃ palitāni jātānī’ti. ‘Tena hi, samma kappaka, tāni palitāni sādhukaṃ saṇḍāsena uddharitvā mama añjalismiṃ patiṭṭhāpehī’ti. ‘Evaṃ, devā’ti kho, ānanda, kappako nimissa rañño paṭissutvā tāni palitāni sādhukaṃ saṇḍāsena uddharitvā nimissa rañño añjalismiṃ patiṭṭhāpesi. Atha kho, ānanda, nimi rājā kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ āmantāpetvā etadavoca – ‘pātubhūtā kho me, tāta kumāra, devadūtā; dissanti sirasmiṃ palitāni jātāni; bhuttā kho pana me mānusakā kāmā; samayo dibbe kāme pariyesituṃ. Ehi tvaṃ, tāta kumāra, imaṃ rajjaṃ paṭipajja. Ahaṃ pana kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissāmi. Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṃ palitāni jātāni, atha kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyāsi. Yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosi. Yasmiṃ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṃ antimapuriso hoti. Taṃ tāhaṃ, tāta kumāra, evaṃ vadāmi – ‘yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosī’ti.

314. Then, Ānanda, Sakka, lord of the gods, addressed Mātali the benefactor: ‘Come, good Mātali, harness the chariot of thoroughbreds yoked with a thousand and take King Nimi back to that very Mithilā.’ ‘Very well, Lord,’ Ānanda, replied Mātali the benefactor to Sakka, lord of the gods, and having harnessed the chariot of thoroughbreds yoked with a thousand, he took King Nimi back to that very Mithilā. There, Ānanda, King Nimi practiced the Dhamma among brahmins and householders, and among the people of the towns and the countryside, and he observed the Uposatha on the fourteenth, fifteenth, and eighth days of the lunar fortnight. Then, Ānanda, after many years, many hundreds of years, many thousands of years had passed, King Nimi addressed his barber: ‘When, my good barber, you see that grey hairs have grown on my head, you should then inform me.’ ‘So be it, Your Majesty,’ Ānanda, the barber replied to King Nimi. And, Ānanda, after many years, many hundreds of years, many thousands of years had passed, the barber saw that grey hairs had grown on King Nimi’s head. Having seen them, he said this to King Nimi: ‘The divine messengers have appeared for Your Majesty; grey hairs are seen to have grown on your head.’ ‘In that case, my good barber, carefully pluck out those grey hairs with tweezers and place them in my cupped hands.’ ‘So be it, Your Majesty,’ Ānanda, the barber replied to King Nimi, and having carefully plucked out those grey hairs with tweezers, he placed them in King Nimi’s cupped hands. Then, Ānanda, King Nimi, having given a choice village to the barber, had his eldest son, the prince, summoned and said this: ‘The divine messengers have appeared for me, dear prince; grey hairs are seen to have grown on my head. I have enjoyed human sensual pleasures; it is now time to seek divine sensual pleasures. Come, dear prince, take up this kingdom. As for me, having shaved off my hair and beard and donned the ochre robes, I shall go forth from the household life into homelessness. Therefore, dear prince, when you too see that grey hairs have grown on your head, then, having given a choice village to the barber and having thoroughly instructed your eldest son, the prince, in kingship, you should shave off your hair and beard, don the ochre robes, and go forth from the household life into homelessness. You should continue this good tradition established by me; do not be the last man of my line. For, dear prince, in whatever generation of men the cessation of such a good tradition occurs, that one is the last man among them. I say this to you, dear prince: “You should continue this good tradition established by me; do not be the last man of my line.”’

315. ‘‘Atha [Pg.269] kho, ānanda, nimi rājā kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā imasmiṃyeva maghadevaambavane kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. So mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Nimi kho, panānanda, rājā caturāsītivassasahassāni kumārakīḷitaṃ kīḷi, caturāsītivassasahassāni oparajjaṃ kāresi, caturāsītivassasahassāni rajjaṃ kāresi, caturāsītivassasahassāni imasmiṃyeva maghadevaambavane agārasmā anagāriyaṃ pabbajito brahmacariyamacari. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā brahmalokūpago ahosi. Nimissa kho panānananda, rañño kaḷārajanako nāma putto ahosi. Na so agārasmā anagāriyaṃ pabbaji. So taṃ kalyāṇaṃ vattaṃ samucchindi. So tesaṃ antimapuriso ahosi.

315. Then, Ānanda, King Nimi, having given a choice village to the barber and having thoroughly instructed his eldest son, the prince, in kingship, in that very Maghadeva mango grove shaved off his hair and beard, donned the ochre robes, and went forth from the household life into homelessness. He dwelt pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, and everywhere, identifying with all, he dwelt pervading the entire world with a mind imbued with loving-kindness—abundant, exalted, immeasurable, without hostility, and without ill will. With a mind imbued with compassion... with a mind imbued with altruistic joy... with a mind imbued with equanimity, he dwelt pervading one direction, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, and everywhere, identifying with all, he dwelt pervading the entire world with a mind imbued with equanimity—abundant, exalted, immeasurable, without hostility, and without ill will. For, Ānanda, King Nimi played the games of a prince for eighty-four thousand years, acted as viceroy for eighty-four thousand years, and ruled the kingdom for eighty-four thousand years. For eighty-four thousand years, having gone forth from the household life into homelessness in this very Maghadeva mango grove, he lived the spiritual life. Having developed the four divine abodes, at the breaking up of the body, after death, he was reborn in the Brahma world. King Nimi, Ānanda, had a son named Kaḷārajanaka. He did not go forth from the household life into homelessness. He cut off that good tradition. He was the last man among them.

316. ‘‘Siyā kho pana te, ānanda, evamassa – ‘añño nūna tena samayena rājā maghadevo ahosi, yena taṃ kalyāṇaṃ vattaṃ nihita’nti. Na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ. Ahaṃ tena samayena rājā maghadevo ahosiṃ. (Ahaṃ taṃ kalyāṇaṃ vattaṃ nihiniṃ,) mayā taṃ kalyāṇaṃ vattaṃ nihitaṃ; pacchimā janatā anuppavattesi. Taṃ kho panānanda, kalyāṇaṃ vattaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva brahmalokūpapattiyā. Idaṃ kho panānanda, etarahi mayā kalyāṇaṃ vattaṃ [Pg.270] nihitaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamañcānanda, etarahi mayā kalyāṇaṃ vattaṃ nihitaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Idaṃ kho, ānanda, etarahi mayā kalyāṇaṃ vattaṃ nihitaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Taṃ vo ahaṃ, ānanda, evaṃ vadāmi – ‘yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvattha’. Yasmiṃ kho, ānanda, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṃ antimapuriso hoti. Taṃ vo ahaṃ, ānanda, evaṃ vadāmi – ‘yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvatthā’’’ti.

316. “Perhaps, Ānanda, it may occur to you: ‘Surely, at that time, it was another King Maghadeva by whom that good practice was established.’ But it should not be seen thus, Ānanda. I myself was King Maghadeva at that time. That good practice was established by me; the later generation followed it. But, Ānanda, that good practice did not conduce to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to awakening, or to Nibbāna—it conduced only as far as rebirth in the Brahmā world. But now, Ānanda, this good practice established by me conduces solely to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to awakening, and to Nibbāna. And what, Ānanda, is this good practice that I have now established, which conduces solely to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to awakening, and to Nibbāna? It is this very Noble Eightfold Path, namely: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. This, Ānanda, is the good practice I have now established, which conduces solely to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to awakening, and to Nibbāna. Therefore, Ānanda, I say this to you: ‘Continue to follow this good practice established by me, and do not be my last men.’ For, Ānanda, in whatever generation of men the cutting off of such a good practice occurs, that one is the last man among them. Therefore, Ānanda, I say this to you: ‘Continue to follow this good practice established by me, and do not be my last men.’”

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

The Blessed One said this. The Venerable Ānanda, delighted, greatly rejoiced in the Blessed One's words.

Maghadevasuttaṃ niṭṭhitaṃ tatiyaṃ.

The third Maghadeva Sutta is finished.

4. Madhurasuttaṃ

4. The Madhura Sutta

317. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahākaccāno madhurāyaṃ viharati gundāvane. Assosi kho rājā mādhuro avantiputto – ‘‘samaṇo khalu, bho, kaccāno madhurāyaṃ viharati gundāvane. Taṃ kho pana bhavantaṃ kaccānaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti. Atha kho rājā mādhuro avantiputto bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi madhurāya niyyāsi mahaccarājānubhāvena āyasmantaṃ mahākaccānaṃ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā [Pg.271] āyasmatā mahākaccānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā mādhuro avantiputto āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘brāhmaṇā, bho kaccāna, evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Idha bhavaṃ kaccāno kimakkhāyī’’ti? ‘‘Ghosoyeva kho eso, mahārāja, lokasmiṃ – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Tadamināpetaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghosoyeveso lokasmiṃ – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

317. Thus have I heard. At one time, the Venerable Mahākaccāna was dwelling in Madhurā, in the Gundā Grove. King Mādhura Avantiputta heard: “Sirs, the ascetic Kaccāna is, it seems, dwelling in Madhurā in the Gundā Grove. And of that venerable Kaccāna, this good report has spread: ‘He is wise, accomplished, of keen wisdom, learned, an eloquent speaker, of fine eloquence, an elder, and an Arahant.’ Indeed, it is good to see such Arahants.” Then King Mādhura Avantiputta had fine carriages harnessed, mounted a fine carriage, and set out from Madhurā with great royal splendor to see the Venerable Mahākaccāna. Having gone as far as the ground was passable for a carriage, he dismounted from the carriage and approached the Venerable Mahākaccāna on foot. Having approached, he exchanged greetings with the Venerable Mahākaccāna. After concluding this courteous and memorable conversation, he sat down to one side. Seated to one side, King Mādhura Avantiputta said this to the Venerable Mahākaccāna: “Master Kaccāna, the brahmins say this: ‘The brahmin caste is the highest; any other caste is inferior. The brahmin caste is fair; any other caste is dark. Only brahmins are pure, not non-brahmins. Brahmins alone are Brahmā’s sons, his offspring, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ Regarding this, what does the venerable Kaccāna say?” “Great King, this is merely a sound in the world: ‘The brahmin caste is the highest; any other caste is inferior. The brahmin caste is fair; any other caste is dark. Only brahmins are pure, not non-brahmins. Brahmins alone are Brahmā’s sons, his offspring, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ Great King, it should be understood by this line of reasoning that this is merely a sound in the world: ‘The brahmin caste is the highest... heirs of Brahmā.’”

318. ‘‘Taṃ kiṃ maññasi, mahārāja, khattiyassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī… brāhmaṇopissāssa… vessopissāssa… suddopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī’’ti? ‘‘Khattiyassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī… brāhmaṇopissāssa… vessopissāssa… suddopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī’’ti.

318. “What do you think of this, great king? If a khattiya were to prosper with wealth, or grain, or silver, or gold, would another khattiya rise before him, retire after him, be attentive to his commands, act agreeably, and speak endearingly to him? Would a brahmin also… a vessa also… a sudda also rise before him, retire after him, be attentive to his commands, act agreeably, and speak endearingly to him?” “Master Kaccāna, if a khattiya were to prosper with wealth, or grain, or silver, or gold, another khattiya would rise before him, retire after him, be attentive to his commands, act agreeably, and speak endearingly to him. A brahmin also… a vessa also… a sudda also would rise before him, retire after him, be attentive to his commands, act agreeably, and speak endearingly to him.”

‘‘Taṃ kiṃ maññasi, mahārāja, brāhmaṇassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī… vessopissāssa… suddopissāssa … khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī’’ti? ‘‘Brāhmaṇassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī… vessopissāssa… suddopissāssa [Pg.272]… khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī’’ti.

“What do you think of this, great king? If a brahmin were to prosper with wealth, grain, silver, or gold, would another brahmin rise before him, go to bed after him, be receptive to his orders, act to please him, and speak endearingly? And would a merchant, a commoner, and a noble also rise before him, go to bed after him, be receptive to his orders, act to please him, and speak endearingly?” “If a brahmin were to prosper, Venerable Kaccāna, with wealth, grain, silver, or gold, another brahmin would rise before him, go to bed after him, be receptive to his orders, act to please him, and speak endearingly. So too would a merchant, a commoner, and a noble rise before him, go to bed after him, be receptive to his orders, act to please him, and speak endearingly.”

‘‘Taṃ kiṃ maññasi, mahārāja, vessassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā vessopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī… suddopissāssa… khattiyopissāssa… brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī’’ti? ‘‘Vessassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā vessopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī… suddopissāssa… khattiyopissāssa… brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī’’ti.

“What do you think of this, great king? If a merchant were to prosper with wealth, grain, silver, or gold, would another merchant rise before him, go to bed after him, be receptive to his orders, act to please him, and speak endearingly? And would a commoner, a noble, and a brahmin also rise before him, go to bed after him, be receptive to his orders, act to please him, and speak endearingly?” “If a merchant were to prosper, Venerable Kaccāna, with wealth, grain, silver, or gold, another merchant would rise before him, go to bed after him, be receptive to his orders, act to please him, and speak endearingly. So too would a commoner, a noble, and a brahmin rise before him, go to bed after him, be receptive to his orders, act to please him, and speak endearingly.”

‘‘Taṃ kiṃ maññasi, mahārāja, suddassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā suddopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī… khattiyopissāssa… brāhmaṇopissāssa… vessopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī’’ti? ‘‘Suddassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā suddopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādīti… khattiyopissāssa… brāhmaṇopissāssa… vessopissāssa pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī’’ti.

“What do you think of this, great king? If a commoner were to prosper with wealth, grain, silver, or gold, would another commoner rise before him, go to bed after him, be receptive to his orders, act to please him, and speak endearingly? And would a noble, a brahmin, and a merchant also rise before him, go to bed after him, be receptive to his orders, act to please him, and speak endearingly?” “If a commoner were to prosper, Venerable Kaccāna, with wealth, grain, silver, or gold, another commoner would rise before him, go to bed after him, be receptive to his orders, act to please him, and speak endearingly. So too would a noble, a brahmin, and a merchant rise before him, go to bed after him, be receptive to his orders, act to please him, and speak endearingly.”

‘‘Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante, ime cattāro vaṇṇā samasamā honti no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Addhā kho, bho kaccāna, evaṃ sante, ime cattāro vaṇṇā samasamā honti. Nesaṃ ettha kiñci nānākaraṇaṃ samanupassāmī’’ti. ‘‘Imināpi kho etaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghoso yeveso lokasmiṃ – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

“What do you think of this, great king? This being the case, are these four classes equal or not? What is your view on this matter?” “Certainly, Venerable Kaccāna, this being the case, these four classes are equal. I see no distinction whatsoever among them in this regard.” “By this line of reasoning also, great king, it should be understood how this proclamation in the world—‘The brahmin is the highest class; other classes are inferior... heirs of Brahmā’—is merely a proclamation.”

319. ‘‘Taṃ [Pg.273] kiṃ maññasi, mahārāja, idhassa khattiyo pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Khattiyopi hi, bho kaccāna, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Evaṃ me ettha hoti, evañca pana me etaṃ arahataṃ suta’’nti.

319. “What do you think of this, great king? Suppose a noble here were to destroy life, take what is not given, engage in sexual misconduct, speak falsely, speak divisively, speak harshly, engage in frivolous chatter, be covetous, have a mind of ill will, and hold wrong view. With the breakup of the body, after death, would he be reborn in a state of deprivation, a bad destination, a place of ruin, in hell—or not? What is your view on this matter?” “A noble, Venerable Kaccāna, who destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, engages in frivolous chatter, is covetous, has a mind of ill will, and holds wrong view, with the breakup of the body, after death, would be reborn in a state of deprivation, a bad destination, a place of ruin, in hell. This is my view on this matter, and moreover, I have heard this from the Arahants.”

‘‘Sādhu sādhu, mahārāja! Sādhu kho te etaṃ, mahārāja, evaṃ hoti, sādhu ca pana te etaṃ arahataṃ sutaṃ. Taṃ kiṃ maññasi, mahārāja, idhassa brāhmaṇo…pe… idhassa vesso…pe… idhassa suddo pāṇātipātī adinnādāyī…pe… micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Suddopi hi, bho kaccāna, pāṇātipātī adinnādāyī…pe… micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Evaṃ me ettha hoti, evañca pana me etaṃ arahataṃ suta’’nti.

“Good, good, great king! It is good, great king, that you hold this view, and it is good that you have heard this from the Arahants. What do you think of this, great king? Suppose a brahmin here… or a merchant… or a commoner were to destroy life, take what is not given… and hold wrong view. With the breakup of the body, after death, would he be reborn in a state of deprivation, a bad destination, a place of ruin, in hell—or not? What is your view on this matter?” “A commoner, Venerable Kaccāna, who destroys life, takes what is not given… and holds wrong view, with the breakup of the body, after death, would be reborn in a state of deprivation, a bad destination, a place of ruin, in hell. This is my view on this matter, and moreover, I have heard this from the Arahants.”

‘‘Sādhu sādhu, mahārāja! Sādhu kho te etaṃ, mahārāja, evaṃ hoti, sādhu ca pana te etaṃ arahataṃ sutaṃ. Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante, ime cattāro vaṇṇā samasamā honti no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Addhā kho, bho kaccāna, evaṃ sante, ime cattāro vaṇṇā samasamā honti. Nesaṃ ettha kiñci nānākaraṇaṃ samanupassāmī’’ti. ‘‘Imināpi kho etaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghoso yeveso lokasmiṃ – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

“Good, good, great king! It is good, great king, that you hold this view, and it is good that you have heard this from the Arahants. What do you think of this, great king? This being the case, are these four classes equal or not? What is your view on this matter?” “Certainly, Venerable Kaccāna, this being the case, these four classes are equal. I see no distinction whatsoever among them in this regard.” “By this line of reasoning also, great king, it should be understood how this proclamation in the world—‘The brahmin class alone is the best; other classes are inferior… heirs of Brahmā’—is merely a proclamation.”

320. ‘‘Taṃ kiṃ maññasi, mahārāja, idhassa khattiyo pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto sammādiṭṭhi [Pg.274] kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Khattiyopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Evaṃ me ettha hoti, evañca pana me etaṃ arahataṃ suta’’nti.

320. “What do you think, great king? Suppose here a noble abstains from killing living beings, from taking what is not given, from sexual misconduct, from false speech, from divisive speech, from harsh speech, and from idle chatter; is not covetous, has a mind free from ill will, and possesses right view. With the breakup of the body, after death, would he be reborn in a good destination, a heavenly world—or not? What is your view in this matter?” “Indeed, venerable Kaccāna, a noble who abstains from killing living beings… and possesses right view would, with the breakup of the body, after death, be reborn in a good destination, a heavenly world. This is my view in this matter, and moreover, this is what I have heard from the arahants.”

‘‘Sādhu sādhu, mahārāja! Sādhu kho te etaṃ, mahārāja, evaṃ hoti, sādhu ca pana te etaṃ arahataṃ sutaṃ. Taṃ kiṃ maññasi, mahārāja, idhassa brāhmaṇo, idhassa vesso, idhassa suddo pāṇātipātā paṭivirato adinnādānā paṭivirato…pe… sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Suddopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato…pe… sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Evaṃ me ettha hoti, evañca pana me etaṃ arahataṃ suta’’nti.

“Good, good, great king! It is good, great king, that you have this view, and it is also good that you have heard this from the arahants. What do you think, great king? Suppose here a brahmin… a merchant… or a worker abstains from killing living beings, from taking what is not given… and possesses right view. With the breakup of the body, after death, would he be reborn in a good destination, a heavenly world—or not? What is your view in this matter?” “Indeed, venerable Kaccāna, even a worker who abstains from killing living beings, from taking what is not given… and possesses right view would, with the breakup of the body, after death, be reborn in a good destination, a heavenly world. This is my view in this matter, and moreover, this is what I have heard from the arahants.”

‘‘Sādhu sādhu, mahārāja! Sādhu kho te etaṃ, mahārāja, evaṃ hoti, sādhu ca pana te etaṃ arahataṃ sutaṃ. Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante, ime cattāro vaṇṇā samasamā honti no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Addhā kho, bho kaccāna, evaṃ sante, ime cattāro vaṇṇā samasamā honti. Nesaṃ ettha kiñci nānākaraṇaṃ samanupassāmī’’ti. ‘‘Imināpi kho etaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghoso yeveso lokasmiṃ – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

“Good, good, great king! It is good, great king, that you have this view, and it is also good that you have heard this from the arahants. What do you think, great king? This being the case, are these four classes equal or not? What is your view in this matter?” “Assuredly, venerable Kaccāna, this being the case, these four classes are equal. I see no distinction whatsoever among them in this regard.” “By this line of reasoning too, great king, it should be understood how this is merely a sound in the world: ‘The brahmin is the highest class, the other classes are inferior… heirs of Brahmā.’”

321. ‘‘Taṃ kiṃ maññasi, mahārāja, idha khattiyo sandhiṃ vā chindeyya, nillopaṃ vā hareyya, ekāgārikaṃ vā kareyya, paripanthe vā tiṭṭheyya, paradāraṃ vā gaccheyya, tañce te purisā gahetvā dasseyyuṃ – ‘ayaṃ te, deva, coro āgucārī. Imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti. Kinti [Pg.275] naṃ kareyyāsī’’ti? ‘‘Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṃ vā kareyyāma. Taṃ kissa hetu? Yā hissa, bho kaccāna, pubbe ‘khattiyo’ti samaññā sāssa antarahitā; corotveva saṅkhyaṃ gacchatī’’ti.

321. “What do you think, great king? Suppose a noble here were to break into a house, commit plunder, burglarize a single house, lie in wait on the highway, or go to another man’s wife. If your men were to seize him and present him to you, saying, ‘Your Majesty, this is a thief and a wrongdoer. Impose upon him whatever punishment you wish.’ What would you do to him?” “Venerable Kaccāna, we would execute him, or burn him, or banish him, or act according to the circumstances. For what reason? Because, venerable Kaccāna, the former designation he had as ‘noble’ has disappeared; he is counted only as a thief.”

‘‘Taṃ kiṃ maññasi, mahārāja, idha brāhmaṇo, idha vesso, idha suddo sandhiṃ vā chindeyya, nillopaṃ vā hareyya, ekāgārikaṃ vā kareyya, paripanthe vā tiṭṭheyya, paradāraṃ vā gaccheyya, tañce te purisā gahetvā dasseyyuṃ – ‘ayaṃ te, deva, coro āgucārī. Imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti. Kinti naṃ kareyyāsī’’ti? ‘‘Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṃ vā kareyyāma. Taṃ kissa hetu? Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; corotveva saṅkhyaṃ gacchatī’’ti.

“What do you think, great king? Suppose a brahmin here, a merchant here, or a worker here were to break into a house, commit plunder, burglarize a single house, lie in wait on the highway, or go to another man’s wife. If your men were to seize him and present him to you, saying, ‘Your Majesty, this is a thief and a wrongdoer. Impose upon him whatever punishment you wish.’ What would you do to him?” “Venerable Kaccāna, we would execute him, or burn him, or banish him, or act according to the circumstances. For what reason? Because, venerable Kaccāna, the former designation he had as ‘worker’ has disappeared; he is counted only as a thief.”

‘‘Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante, ime cattāro vaṇṇā samasamā honti no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Addhā kho, bho kaccāna, evaṃ sante, ime cattāro vaṇṇā samasamā honti. Nesaṃ ettha kiñci nānākaraṇaṃ samanupassāmī’’ti. ‘‘Imināpi kho etaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghoso yeveso lokasmiṃ – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

“What do you think, great king? This being the case, are these four classes equal or not? What is your view in this matter?” “Assuredly, venerable Kaccāna, this being the case, these four classes are equal. I see no distinction whatsoever among them in this regard.” “By this line of reasoning too, great king, it should be understood how this is merely a sound in the world: ‘The brahmin is the highest class, the other classes are inferior… heirs of Brahmā.’”

322. ‘‘Taṃ kiṃ maññasi, mahārāja, idha khattiyo kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito assa virato pāṇātipātā, virato adinnādānā, virato musāvādā, rattūparato, ekabhattiko, brahmacārī, sīlavā, kalyāṇadhammo? Kinti naṃ kareyyāsī’’ti? ‘‘Abhivādeyyāma vā, bho kaccāna, paccuṭṭheyyāma vā āsanena vā nimanteyyāma abhinimanteyyāma vā naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi dhammikaṃ vā assa rakkhāvaraṇaguttiṃ saṃvidaheyyāma. Taṃ kissa hetu? Yā hissa, bho kaccāna, pubbe ‘khattiyo’ti samaññā sāssa antarahitā; samaṇotveva saṅkhyaṃ gacchatī’’ti.

322. “What do you think, great king? Suppose a noble here were to shave off his hair and beard, put on ochre robes, and go forth from the household life into homelessness; and he were to abstain from killing living beings, from taking what is not given, and from false speech; refraining from eating at night, eating only a single meal, celibate, virtuous, and of excellent character. What would you do to him?” “Venerable Kaccāna, we would pay homage to him, rise up for him, or invite him with a seat. We would also invite him to accept robes, alms-food, lodging, and medicinal requisites for the sick. We would arrange for his lawful protection, shelter, and guard. For what reason? Because, venerable Kaccāna, the former designation he had as ‘noble’ has disappeared; he is counted only as a renunciate.”

‘‘Taṃ [Pg.276] kiṃ maññasi, mahārāja, idha brāhmaṇo, idha vesso, idha suddo kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito assa virato pāṇātipātā, virato adinnādānā virato musāvādā, rattūparato, ekabhattiko, brahmacārī, sīlavā, kalyāṇadhammo? Kinti naṃ kareyyāsī’’ti? ‘‘Abhivādeyyāma vā, bho kaccāna, paccuṭṭheyyāma vā āsanena vā nimanteyyāma abhinimanteyyāma vā naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi dhammikaṃ vā assa rakkhāvaraṇaguttiṃ saṃvidaheyyāma. Taṃ kissa hetu? Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; samaṇotveva saṅkhyaṃ gacchatī’’ti.

“What do you think, great king? Suppose a brahmin, a merchant, or a worker were to shave off his hair and beard, put on saffron robes, and go forth from the household life into homelessness; and he were to abstain from killing living beings, from taking what is not given, and from false speech; and he were to refrain from eating at night, eat only one meal a day, be celibate, virtuous, and of good character. What would you do to him?” “Venerable Kaccāna, we would pay homage to him, rise up for him, or invite him with a seat. We would invite him to accept robes, alms-food, lodging, and medicinal requisites for the sick. And we would arrange for him lawful protection, shelter, and security. For what reason? Because, Venerable Kaccāna, whatever former designation he had as a ‘worker,’ that has disappeared; he is reckoned only as a renunciate.”

‘‘Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante, ime cattāro vaṇṇā samasamā honti no vā? Kathaṃ vā te ettha hotī’’ti? ‘‘Addhā kho, bho kaccāna, evaṃ sante, ime cattāro vaṇṇā samasamā honti. Nesaṃ ettha kiñci nānākaraṇaṃ samanupassāmī’’ti. ‘‘Imināpi kho etaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghoso yeveso lokasmiṃ – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’’’ti.

“What do you think, great king? This being so, are these four classes equal or not? Or how does it seem to you in this matter?” “Certainly, Venerable Kaccāna, this being so, these four classes are equal. I do not see any distinction whatsoever among them in this matter.” “By this reasoning too, great king, it should be understood how this is merely a proclamation in the world: ‘The brahmin class is the best class; any other class is inferior. The brahmin class is the fair class; any other class is dark. Only brahmins are purified, not non-brahmins. Only brahmins are Brahmā’s sons, his legitimate heirs, born from his mouth, born of Brahmā, created by Brahmā, and heirs of Brahmā.’”

323. Evaṃ vutte, rājā mādhuro avantiputto āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘abhikkantaṃ, bho kaccāna, abhikkantaṃ, bho kaccāna! Seyyathāpi, bho kaccāna, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā kaccānena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ kaccānaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. ‘‘Mā kho maṃ tvaṃ, mahārāja, saraṇaṃ agamāsi. Tameva tvaṃ bhagavantaṃ saraṇaṃ gaccha yamahaṃ saraṇaṃ gato’’ti. ‘‘Kahaṃ pana, bho kaccāna, etarahi so [Pg.277] bhagavā viharati arahaṃ sammāsambuddho’’ti? ‘‘Parinibbuto kho, mahārāja, etarahi so bhagavā arahaṃ sammāsambuddho’’ti. ‘‘Sacepi mayaṃ, bho kaccāna, suṇeyyāma taṃ bhagavantaṃ dasasu yojanesu, dasapi mayaṃ yojanāni gaccheyyāma taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ. Sacepi mayaṃ, bho kaccāna, suṇeyyāma taṃ bhagavantaṃ vīsatiyā yojanesu, tiṃsāya yojanesu, cattārīsāya yojanesu, paññāsāya yojanesu, paññāsampi mayaṃ yojanāni gaccheyyāma taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ. Yojanasate cepi mayaṃ bho kaccāna, suṇeyyāma taṃ bhagavantaṃ, yojanasatampi mayaṃ gaccheyyāma taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ. Yato ca, bho kaccāna, parinibbuto so bhagavā, parinibbutampi mayaṃ bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

323. When this was said, King Madhura Avantiputta said this to the Venerable Mahākaccāna: “Excellent, Venerable Kaccāna, excellent! It is as if, Venerable Kaccāna, one were to set upright what was overturned, or reveal what was hidden, or point out the path to one who was lost, or hold an oil lamp in the darkness so that those with eyes might see forms. In the very same way, the Dhamma has been made clear in many ways by the Venerable Kaccāna. I go for refuge to the Venerable Kaccāna, to the Dhamma, and to the Saṅgha of bhikkhus. May the Venerable Kaccāna remember me as a lay follower who has gone for refuge from this day forward for as long as life lasts.” “Do not go for refuge to me, great king. Go for refuge to that same Blessed One to whom I have gone for refuge.” “But where, Venerable Kaccāna, does that Blessed One, the Arahant, the Perfectly Enlightened One, now dwell?” “Great king, that Blessed One, the Arahant, the Perfectly Enlightened One, has now attained final Nibbāna.” “Venerable Kaccāna, if we were to hear that the Blessed One was ten yojanas away, we would travel those ten yojanas to see that Blessed One, the Arahant, the Perfectly Enlightened One. If we were to hear that the Blessed One was twenty, thirty, forty, or fifty yojanas away, we would travel even fifty yojanas to see that Blessed One, the Arahant, the Perfectly Enlightened One. And if, Venerable Kaccāna, we were to hear that the Blessed One was a hundred yojanas away, we would travel even a hundred yojanas to see that Blessed One, the Arahant, the Perfectly Enlightened One. But since, Venerable Kaccāna, that Blessed One has attained final Nibbāna, we go for refuge to that Blessed One even though he has attained final Nibbāna, and to the Dhamma, and to the Saṅgha of bhikkhus. May the Venerable Kaccāna remember me as a lay follower who has gone for refuge from this day forward for as long as life lasts.”

Madhurasuttaṃ niṭṭhitaṃ catutthaṃ.

The Madhura Sutta, the fourth, is concluded.

5. Bodhirājakumārasuttaṃ

5. The Discourse to Prince Bodhi

324. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tena kho pana samayena bodhissa rājakumārassa kokanado nāma pāsādo acirakārito hoti anajjhāvuṭṭho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho bodhi rājakumāro sañjikāputtaṃ māṇavaṃ āmantesi – ‘‘ehi tvaṃ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’’ti. ‘‘Evaṃ, bho’’ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ [Pg.278] nisinno kho sañjikāputto māṇavo bhagavantaṃ etadavoca – ‘‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. Evañca vadeti – ‘adhivāsetu kira bhavaṃ gotamo bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho sañjikāputto māṇavo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami; upasaṅkamitvā bodhiṃ rājakumāraṃ etadavoca – ‘‘avocumha bhoto vacanena taṃ bhavantaṃ gotamaṃ – ‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. Evañca vadeti – adhivāsetu kira bhavaṃ gotamo bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’ti. Adhivuṭṭhañca pana samaṇena gotamenā’’ti.

324. Thus have I heard—at one time the Blessed One was dwelling among the Bhaggas, at Susumāragira, in the deer sanctuary at Bhesakaḷā Grove. Now at that time, Prince Bodhi had just finished building a palace named Kokanada, which had not yet been occupied by any ascetic, brahmin, or any human being. Then Prince Bodhi addressed the young man Sañjikāputta: "Come, dear Sañjikāputta, approach the Blessed One. Having approached, pay homage at the Blessed One’s feet with your head on my behalf, and inquire whether he is free from illness and affliction, agile, strong, and dwelling at ease—saying, ‘Venerable sir, Prince Bodhi pays homage at the Blessed One’s feet with his head and inquires whether the Blessed One is free from illness and affliction, agile, strong, and dwelling at ease.’ And say this: ‘Venerable sir, may the Blessed One kindly accept Prince Bodhi’s invitation for tomorrow’s meal together with the Sangha of bhikkhus.’" "Yes, sir," replied the young man Sañjikāputta to Prince Bodhi. He then approached the Blessed One and exchanged courteous greetings with him. When they had concluded their greetings and amiable talk, he sat down to one side. Seated to one side, the young man Sañjikāputta said to the Blessed One: "Prince Bodhi pays homage at the feet of the venerable Gotama with his head and inquires whether the venerable Gotama is free from illness and affliction, agile, strong, and dwelling at ease. And he says this: ‘May the venerable Gotama kindly accept Prince Bodhi’s invitation for tomorrow’s meal together with the Sangha of bhikkhus.’" The Blessed One consented by silence. Then the young man Sañjikāputta, understanding the Blessed One’s acceptance, rose from his seat, approached Prince Bodhi, and said: "We conveyed your message to the venerable Gotama: ‘Prince Bodhi pays homage at the feet of the venerable Gotama with his head and inquires whether he is free from illness and affliction, agile, strong, and dwelling at ease. And he says this: May the venerable Gotama kindly accept Prince Bodhi’s invitation for tomorrow’s meal together with the Sangha of bhikkhus.’ And the ascetic Gotama has consented."

325. Atha kho bodhi rājakumāro tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā, kokanadañca pāsādaṃ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañjikāputtaṃ māṇavaṃ āmantesi – ‘‘ehi tvaṃ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavato kālaṃ ārocehi – ‘kālo, bhante, niṭṭhitaṃ bhatta’’’nti. ‘‘Evaṃ, bho’’ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kālaṃ ārocesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṃ tenupasaṅkami. Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti bhagavantaṃ āgamayamāno. Addasā kho bodhi rājakumāro bhagavantaṃ dūratova āgacchantaṃ. Disvāna paccuggantvā bhagavantaṃ abhivādetvā purakkhatvā yena kokanado pāsādo tenupasaṅkami. Atha kho bhagavā pacchimaṃ sopānakaḷevaraṃ nissāya aṭṭhāsi. Atha kho bodhi rājakumāro bhagavantaṃ etadavoca – ‘‘abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni; yaṃ mama assa dīgharattaṃ hitāya [Pg.279] sukhāyā’’ti. Evaṃ vutte, bhagavā tuṇhī ahosi. Dutiyampi kho…pe… tatiyampi kho bodhi rājakumāro bhagavantaṃ etadavoca – ‘‘abhiruhatu, bhante, bhagavā. Dussāni, abhiruhatu sugato dussāni; yaṃ mama assa dīgharattaṃ hitāya sukhāyā’’ti.

325. Then, Prince Bodhi, after the night had passed, had fine hard and soft food prepared in his own residence and had the Kokanada Palace spread with white cloths right down to the last step of the staircase. He then addressed the young man Sañjikāputta: "Come, dear Sañjikāputta, approach the Blessed One. Having approached, announce the time to the Blessed One: 'It is time, venerable sir, the meal is ready.'" "Yes, sir," replied the young man Sañjikāputta to Prince Bodhi. He then approached the Blessed One and announced the time: "It is time, venerable Gotama, the meal is ready." Then the Blessed One, having dressed in the morning and taken his bowl and outer robe, went to the residence of Prince Bodhi. At that time, Prince Bodhi was standing at the outer gatehouse, awaiting the Blessed One. Prince Bodhi saw the Blessed One coming from afar. Seeing him, he went out to meet him, paid homage to the Blessed One, and led him to the Kokanada Palace. Then the Blessed One stood at the foot of the staircase. Prince Bodhi then said to the Blessed One: "May the Blessed One ascend upon the cloths, venerable sir; may the Sugata ascend upon the cloths. May that be for my long-term welfare and happiness." When this was said, the Blessed One remained silent. A second time… and a third time, Prince Bodhi said to the Blessed One: "May the Blessed One ascend upon the cloths, venerable sir; may the Sugata ascend upon the cloths. May that be for my long-term welfare and happiness."

326. Atha kho bhagavā āyasmantaṃ ānandaṃ apalokesi. Atha kho āyasmā ānando bodhiṃ rājakumāraṃ etadavoca – ‘‘saṃharatu, rājakumāra, dussāni; na bhagavā celapaṭikaṃ akkamissati. Pacchimaṃ janataṃ tathāgato anukampatī’’ti. Atha kho bodhi rājakumāro dussāni saṃharāpetvā uparikokanadapāsāde āsanāni paññapesi. Atha kho bhagavā kokanadaṃ pāsādaṃ abhiruhitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho bodhi rājakumāro buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho bodhi rājakumāro bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bodhi rājakumāro bhagavantaṃ etadavoca – ‘‘mayhaṃ kho, bhante, evaṃ hoti – ‘na kho sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabba’’’nti.

326. Then the Blessed One glanced at Venerable Ānanda. Then Venerable Ānanda said to Prince Bodhi: "Gather up the cloths, Prince. The Blessed One will not step on the cloth covering. The Tathāgata has compassion for future generations." Then Prince Bodhi had the cloths gathered up and had seats prepared in the upper Kokanada palace. Then the Blessed One ascended the Kokanada palace and sat down on the prepared seat together with the Sangha of bhikkhus. Then Prince Bodhi, with his own hands, served and satisfied the Sangha of bhikkhus headed by the Buddha with fine hard and soft food until they indicated they had had enough. When the Blessed One had finished his meal and withdrawn his hand from the bowl, Prince Bodhi took a low seat and sat to one side. Seated to one side, Prince Bodhi said to the Blessed One: "Venerable sir, this thought occurs to me: 'Happiness is not to be attained through pleasure; happiness is to be attained through suffering.'"

327. ‘‘Mayhampi kho, rājakumāra, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘na kho sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabba’nti. So kho ahaṃ, rājakumāra, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, rājakumāra, āḷāro kālāmo maṃ etadavoca – ‘viharatāyasmā, tādiso [Pg.280] ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.

327. To me also, prince, before my awakening, when I was still an unawakened Bodhisatta, this thought occurred: ‘Indeed, happiness is not to be attained through ease; happiness is to be attained through hardship.’ So, prince, at a later time, while still a young man with jet-black hair, endowed with blessed youth, in the prime of life, though my mother and father were unwilling and wept with tearful faces, I shaved off my hair and beard, put on the ochre robes, and went forth from the household life into homelessness. Having thus gone forth, seeking what is wholesome, searching for the unsurpassed, supreme state of peace, I approached Āḷāra Kālāma. Having approached, I said this to Āḷāra Kālāma: ‘Friend Kālāma, I wish to lead the holy life in this Dhamma and Discipline.’ When this was said, prince, Āḷāra Kālāma said this to me: ‘Let the venerable one dwell. This Dhamma is such that an intelligent person could, in no long time, realize for himself with direct knowledge his own teacher's doctrine, and having attained it, dwell therein.’ Then, prince, in no long time, very quickly, I mastered that Dhamma. To that extent, prince, with mere lip-service, with mere recitation, I could speak the ‘knowledge-claim’ and the ‘elder’s claim,’ and I professed, ‘I know, I see’—I as well as others. To me, prince, this thought occurred: ‘Āḷāra Kālāma does not declare this Dhamma from mere faith alone, saying, “Having realized it for myself with direct knowledge and attained it, I dwell therein.” Surely, Āḷāra Kālāma dwells knowing and seeing this Dhamma.’

‘‘Atha khvāhaṃ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti ? Evaṃ vutte, rājakumāra, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ…pe… sati… samādhi… paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ. Atha khvāhaṃ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā [Pg.281] upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. Iti yādiso ahaṃ, tādiso tuvaṃ; yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, rājakumāra, āḷāro kālāmo ācariyo me samāno (attano) antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, rājakumāra, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, rājakumāra, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

Then, prince, I approached Āḷāra Kālāma. Having approached, I said this to Āḷāra Kālāma: ‘Friend Kālāma, to what extent do you declare this Dhamma, having realized it for yourself with direct knowledge, and having attained it, you declare that you dwell therein?’ When this was said, prince, Āḷāra Kālāma declared the sphere of nothingness. To me, prince, this thought occurred: ‘It is not that Āḷāra Kālāma alone has faith; I too have faith. It is not that Āḷāra Kālāma alone has energy… mindfulness… concentration… wisdom; I too have wisdom. What if I were to strive for the realization of that Dhamma which Āḷāra Kālāma declares he has realized for himself with direct knowledge, and having attained it, dwells therein?’ Then, prince, in no long time, very quickly, I realized that Dhamma for myself with direct knowledge, and having attained it, dwelt therein. Then, prince, I approached Āḷāra Kālāma. Having approached, I said this to Āḷāra Kālāma: ‘Friend Kālāma, is it to this extent that you declare this Dhamma, having realized it for yourself with direct knowledge and having attained it?’ ‘It is to this extent, friend, that I declare this Dhamma, having realized it for myself with direct knowledge and having attained it.’ ‘I too, friend, to this extent have realized this Dhamma for myself with direct knowledge, and having attained it, dwell therein.’ ‘It is a gain for us, friend, a great gain for us, that we see such a venerable companion in the holy life. The Dhamma that I declare, having realized it for myself with direct knowledge and having attained it, that Dhamma you have realized for yourself with direct knowledge, and having attained it, dwell in. The Dhamma that you have realized for yourself with direct knowledge, and having attained it, dwell in, that Dhamma I declare, having realized it for myself with direct knowledge and having attained it. Thus, the Dhamma I know, you know; the Dhamma you know, I know. As I am, so are you; as you are, so am I. Come now, friend, let us both lead this community.’ Thus, prince, Āḷāra Kālāma, being my teacher, placed me, his student, on an equal footing with himself and honored me with great honor. To me, prince, this thought occurred: ‘This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to awakening, or to Nibbāna, but only as far as rebirth in the sphere of nothingness.’ So, prince, not being satisfied with that Dhamma, I became disenchanted with it and departed.

328. ‘‘So kho ahaṃ, rājakumāra, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso, imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, rājakumāra, udako rāmaputto maṃ etadavoca – ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti. Atha khvāhaṃ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, rājakumāra, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ…pe… sati… samādhi… paññā, mayhaṃpatthi [Pg.282] paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

328. Then, prince, seeking what is wholesome, searching for the unsurpassed, sublime state of peace, I approached Udaka Rāmaputta. Having approached, I said to Udaka Rāmaputta: ‘Friend, I wish to lead the holy life in this Dhamma and Discipline.’ When this was said, prince, Udaka Rāmaputta said to me: ‘Let the venerable one stay. Such is this Dhamma that an intelligent person can, in no long time, realize for himself with higher knowledge his own teacher’s doctrine, and having attained it, abide therein.’ Indeed, prince, in no long time, I quickly learned that Dhamma. Indeed, prince, with just that much, with mere lip-service and recitation, I spoke the doctrine of knowledge and the established teaching, and I claimed, as did others, ‘I know, I see.’ Then, prince, it occurred to me: ‘Rāma did not declare this Dhamma out of mere faith, saying, “Having realized it for myself with higher knowledge, and having attained it, I abide therein.” Surely, Rāma abided knowing and seeing this Dhamma.’ Then, prince, I approached Udaka Rāmaputta. Having approached, I said to Udaka Rāmaputta: ‘Friend, to what extent did Rāma declare this Dhamma, saying, “Having realized it for myself with higher knowledge, and having attained it, I abide therein”?’ When this was said, prince, Udaka Rāmaputta declared the sphere of neither-perception-nor-non-perception. Then it occurred to me, prince: ‘It was not only Rāma who had faith; I too have faith. It was not only Rāma who had energy... mindfulness... concentration... wisdom; I too have wisdom. What if I were to strive for the realization of that Dhamma which Rāma declared, saying, “Having realized it for myself with higher knowledge, and having attained it, I abide therein”?’ Indeed, prince, in no long time, I quickly realized that Dhamma for myself with higher knowledge, and having attained it, I abided therein.

‘‘Atha khvāhaṃ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti. Iti kho, rājakumāra, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, rājakumāra, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, rājakumāra, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

Then, prince, I approached Udaka Rāmaputta. Having approached, I said to Udaka Rāmaputta: ‘Friend, was it to this extent that Rāma declared this Dhamma, having realized it for himself with higher knowledge and having attained it?’ ‘Friend, it was to this extent that Rāma declared this Dhamma, having realized it for himself with higher knowledge and having attained it.’ ‘I too, friend, to this extent have realized this Dhamma for myself with higher knowledge, and having attained it, I abide therein.’ ‘It is a gain for us, friend, a great gain for us, that we see such a venerable companion in the holy life. Thus, the Dhamma that Rāma declared, having realized it for himself with higher knowledge and having attained it—that Dhamma you abide in, having realized it for yourself with higher knowledge and having attained it. The Dhamma that you abide in, having realized it for yourself with higher knowledge and having attained it—that Dhamma Rāma declared, having realized it for himself with higher knowledge and having attained it. Thus, the Dhamma that Rāma directly knew, you know; the Dhamma that you know, Rāma directly knew. Thus, as Rāma was, so are you; as you are, so was Rāma. Come now, friend, you should lead this group.’ In this way, prince, Udaka Rāmaputta, my companion in the holy life, placed me in the position of a teacher and honored me with the highest honor. Then, prince, it occurred to me: ‘This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to higher knowledge, to enlightenment, or to Nibbāna, but leads only to rebirth in the sphere of neither-perception-nor-non-perception.’ So, prince, not being satisfied with that Dhamma, I became disenchanted with it and departed.

329. ‘‘So kho ahaṃ, rājakumāra, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno, magadhesu anupubbena cārikaṃ caramāno, yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadīñca sandantiṃ setakaṃ supatitthaṃ, ramaṇīyaṃ samantā ca gocaragāmaṃ. Tassa mayhaṃ, rājakumāra, etadahosi – ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadiñca sandantiṃ setakā supatitthā[Pg.283], ramaṇīyā samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṃ, rājakumāra, tattheva nisīdiṃ – ‘alamidaṃ padhānāyā’ti. Apissu maṃ, rājakumāra, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.

329. Then, prince, seeking what is wholesome, searching for the unsurpassed, sublime state of peace, I wandered by stages through the Magadhan country and in due course arrived at the army township of Uruvelā. There I saw a delightful stretch of land, a lovely woodland grove, a flowing river with clear water and pleasant fords, and a village for alms-resort nearby. Then, prince, it occurred to me: ‘Truly, this is a delightful stretch of land, a lovely woodland grove, and the river flows, delightful with clear water and pleasant fords, with a village for alms-resort nearby. This is indeed a suitable place for a clansman intent on striving to engage in striving.’ So, prince, I sat down right there, thinking: ‘This is a suitable place for striving.’ And then, prince, three amazing similes occurred to me, which I had never heard before.

‘‘Seyyathāpi, rājakumāra, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘No hidaṃ, bhante. Taṃ kissa hetu? Aduñhi, bhante, allaṃ kaṭṭhaṃ sasnehaṃ tañca pana udake nikkhittaṃ, yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

Prince, suppose there were a wet, sappy piece of wood placed in water. Then a man would come with an upper fire-stick, thinking, ‘I shall produce fire, I shall make heat appear.’ What do you think, prince? Could that man, by taking the upper fire-stick and rubbing that wet, sappy piece of wood that had been placed in water, produce fire and make heat appear?" "No, venerable sir. For what reason? Because, venerable sir, that piece of wood is wet and sappy, and it has been placed in water. That man would only become a partaker of fatigue and vexation." "So it is, prince, with any ascetics or brahmins who dwell with body and mind not withdrawn from sensual pleasures, and for whom the sensual desire, sensual affection, sensual obsession, sensual thirst, and sensual fever for sensual pleasures have not been well abandoned and well calmed internally. Even if those venerable ascetics and brahmins, through their striving, experience painful, sharp, harsh, and bitter feelings, they are incapable of knowledge, of vision, of unsurpassed enlightenment. And even if those venerable ascetics and brahmins, through their striving, do not experience painful, sharp, harsh, and bitter feelings, they are incapable of knowledge, of vision, of unsurpassed enlightenment. This, prince, is the first simile that occurred to me, extraordinary and unheard of before.

330. ‘‘Aparāpi kho maṃ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, rājakumāra, allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya[Pg.284], tejo pātukareyyā’’ti? ‘‘No hidaṃ, bhante. Taṃ kissa hetu? Aduñhi, bhante, allaṃ kaṭṭhaṃ sasnehaṃ kiñcāpi ārakā udakā thale nikkhittaṃ, yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

330. Furthermore, prince, a second simile occurred to me, extraordinary and unheard of before. Suppose, prince, there were a wet, sappy piece of wood placed on dry land, far from water. Then a man would come with an upper fire-stick, thinking, ‘I shall produce fire, I shall make heat appear.’ What do you think, prince? Could that man, by taking the upper fire-stick and rubbing that wet, sappy piece of wood that had been placed on dry land far from water, produce fire and make heat appear?" "No, venerable sir. For what reason? Because, venerable sir, although that piece of wood is wet and sappy, and has been placed on dry land far from water, that man would only become a partaker of fatigue and vexation." "So it is, prince, with any ascetics or brahmins who dwell with body and mind withdrawn from sensual pleasures, but for whom the sensual desire, sensual affection, sensual obsession, sensual thirst, and sensual fever for sensual pleasures have not been well abandoned and well calmed internally. Even if those venerable ascetics and brahmins, through their striving, experience painful, sharp, harsh, and bitter feelings, they are incapable of knowledge, of vision, of unsurpassed enlightenment. And even if those venerable ascetics and brahmins, through their striving, do not experience painful, sharp, harsh, and bitter feelings, they are incapable of knowledge, of vision, of unsurpassed enlightenment. This, prince, is the second simile that occurred to me, extraordinary and unheard of before.

331. ‘‘Aparāpi kho maṃ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, rājakumāra, sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘Evaṃ, bhante’’. Taṃ kissa hetu? Aduñhi, bhante, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhitta’’nti. ‘‘Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā [Pg.285] vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṃ, rājakumāra, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.

331. Furthermore, prince, a third simile occurred to me, extraordinary and unheard of before. Suppose, prince, there were a dry, sapless piece of wood placed on dry land, far from water. Then a man would come with an upper fire-stick, thinking, ‘I shall produce fire, I shall make heat appear.’ What do you think, prince? Could that man, by taking the upper fire-stick and rubbing that dry, sapless piece of wood that had been placed on dry land far from water, produce fire and make heat appear?" "Yes, venerable sir." "For what reason?" "Because, venerable sir, that piece of wood is dry and sapless, and it has been placed on dry land, far from water." "So it is, prince, with any ascetics or brahmins who dwell with body and mind withdrawn from sensual pleasures, and for whom the sensual desire, sensual affection, sensual obsession, sensual thirst, and sensual fever for sensual pleasures have been well abandoned and well calmed internally. Even if those venerable ascetics and brahmins, through their striving, experience painful, sharp, harsh, and bitter feelings, they are capable of knowledge, of vision, of unsurpassed enlightenment. And even if those venerable ascetics and brahmins, through their striving, do not experience painful, sharp, harsh, and bitter feelings, they are capable of knowledge, of vision, of unsurpassed enlightenment. This, prince, is the third simile that occurred to me, extraordinary and unheard of before. These, prince, are the three similes that occurred to me, extraordinary and unheard of before.

332. ‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyya’nti. So kho ahaṃ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṃ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, rājakumāra, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; evameva kho me, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

332. To me, O prince, this thought occurred: 'What if I, with teeth clenched and tongue pressed against the palate, should with the mind restrain, crush, and torment the mind?' So, O prince, with teeth clenched and tongue pressed against the palate, I restrained, crushed, and tormented the mind with the mind. As I, O prince, was doing so, sweat flowed from my armpits. Just as, O prince, a strong man, having seized a weaker man by the head or by the shoulders, might restrain, crush, and torment him; even so, O prince, as I was restraining the mind with the mind with teeth clenched and tongue pressed against the palate, sweat flowed from my armpits. Indeed, O prince, my energy was aroused and unshrinking, my mindfulness was established and unconfused; however, my body was agitated and uncalmed, being pierced by that very painful striving.

333. ‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti, evameva kho me, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā [Pg.286] sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

333. To me, O prince, this thought occurred: 'What if I were to practice the breathless meditation?' So, O prince, I stopped the in-breaths and out-breaths from the mouth and from the nose. As I, O prince, stopped the in-breaths and out-breaths from the mouth and from the nose, there was an exceedingly loud sound of winds exiting from the orifices of my ears. Just as there is an exceedingly loud sound from a blacksmith's bellows when it is being blown, even so, O prince, when the in-breaths and out-breaths from my mouth and nose were stopped, there was an exceedingly loud sound of winds exiting from the orifices of my ears. Indeed, O prince, my energy was aroused and unshrinking, my mindfulness was established and unconfused; however, my body was agitated and uncalmed, being pierced by that very painful striving.

‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Seyyathāpi, rājakumāra, balavā puriso tiṇhena sikharena muddhani abhimattheyya, evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

To me, O prince, this thought occurred: 'What if I were to practice the breathless meditation?' So, O prince, I stopped the in-breaths and out-breaths from the mouth, from the nose, and from the ears. As I, O prince, stopped the in-breaths and out-breaths from the mouth, from the nose, and from the ears, excessive winds struck my head. Just as, O prince, a strong man might bore into one's head with a sharp point; even so, O prince, when the in-breaths and out-breaths from my mouth, nose, and ears were stopped, excessive winds struck my head. Indeed, O prince, my energy was aroused and unshrinking, my mindfulness was established and unconfused; however, my body was agitated and uncalmed, being pierced by that very painful striving.

‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, rājakumāra, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

To me, O prince, this thought occurred: 'What if I were to practice the breathless meditation?' So, O prince, I stopped the in-breaths and out-breaths from the mouth, from the nose, and from the ears. As I, O prince, stopped the in-breaths and out-breaths from the mouth, from the nose, and from the ears, excessive pains arose in my head. Just as, O prince, a strong man might bind one's head with a strong leather strap as a headband; even so, O prince, when the in-breaths and out-breaths from my mouth, nose, and ears were stopped, excessive pains arose in my head. Indeed, O prince, my energy was aroused and unshrinking, my mindfulness was established and unconfused; however, my body was agitated and uncalmed, being pierced by that very painful striving.

‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Seyyathāpi, rājakumāra, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya, evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā, vātā kucchiṃ parikantanti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

To me, O prince, this thought occurred: 'What if I were to practice the breathless meditation?' So, O prince, I stopped the in-breaths and out-breaths from the mouth, from the nose, and from the ears. As I, O prince, stopped the in-breaths and out-breaths from the mouth, from the nose, and from the ears, excessive winds cut through my belly. Just as, O prince, a skilled butcher or his apprentice might cut through a belly with a sharp butcher's knife; even so, O prince, when the in-breaths and out-breaths from my mouth, nose, and ears were stopped, excessive winds cut through my belly. Indeed, O prince, my energy was aroused and unshrinking, my mindfulness was established and unconfused; however, my body was agitated and uncalmed, being pierced by that very painful striving.

‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu [Pg.287] adhimatto kāyasmiṃ ḍāho hoti. Seyyathāpi, rājakumāra, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ, evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

Then, O prince, this thought occurred to me: 'What if I were to practice the jhāna that is entirely without breath?' So, O prince, I restrained the in-breaths and out-breaths through my mouth, nose, and ears. As I restrained the in-breaths and out-breaths through my mouth, nose, and ears, O prince, an excessive burning arose in my body. Just as if, O prince, two strong men were to seize a weaker man by his various arms and roast and scorch him over a pit of embers; even so, O prince, when I restrained the in-breaths and out-breaths through my mouth, nose, and ears, an excessive burning arose in my body. Indeed, O prince, my energy was roused and unflagging, my mindfulness was established and unconfused; however, my body was agitated and uncalmed, being pierced by that painful exertion.

‘‘Apissu maṃ, rājakumāra, devatā disvā evamāhaṃsu – ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, api ca kālaṅkarotī’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, nāpi kālaṅkaroti. Arahaṃ samaṇo gotamo. Vihārotveva so arahato evarūpo hotī’ti.

Moreover, O prince, some deities, having seen me, said this: ‘The ascetic Gotama is dead.’ Certain deities said this: ‘The ascetic Gotama is not dead, but he is dying.’ Certain other deities said this: ‘The ascetic Gotama is not dead, nor is he dying. The ascetic Gotama is an Arahant. Such, indeed, is the abiding of an Arahant.’

334. ‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyya’nti. Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā [Pg.288] etadavocuṃ – ‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma, tāya tvaṃ yāpessasī’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘ahañceva kho pana sabbaso ajajjitaṃ paṭijāneyyaṃ. Imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ, tāya cāhaṃ yāpeyyaṃ, taṃ mamassa musā’ti. So kho ahaṃ, rājakumāra, tā devatā paccācikkhāmi. ‘Hala’nti vadāmi.

334. Then, O prince, this thought occurred to me: 'What if I were to practice the complete cutting off of food?' Then, O prince, deities approached me and said this: 'Do not, good sir, practice the complete cutting off of food. If you, good sir, should practice the complete cutting off of food, we will infuse divine nutriment into the pores of your skin, and by that you will sustain yourself.' Then, O prince, this thought occurred to me: 'If I were to profess complete fasting, and these deities were to infuse divine nutriment into the pores of my skin, and I were to sustain myself by that, it would be a falsehood on my part.' So, O prince, I refused those deities, saying: 'That is not acceptable.'

‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsa’nti. So kho ahaṃ, rājakumāra, thokaṃ thokaṃ āhāraṃ āhāresiṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsaṃ. Tassa mayhaṃ, rājakumāra, thokaṃ thokaṃ āhāraṃ āhārayato pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho [Pg.289] ahaṃ, rājakumāra, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi. Yāvassu me, rājakumāra, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, rājakumāra, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, rājakumāra, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, rājakumāra, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Apissu maṃ, rājakumāra, manussā disvā evamāhaṃsu – ‘kāḷo samaṇo gotamo’ti, ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti. Yāvassu me, rājakumāra, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.

Then, O prince, this thought occurred to me: 'What if I were to take only a little food at a time, a hollowed handful at a time, whether of bean soup, horse-gram soup, chickpea soup, or pea soup?' So, O prince, I took only a little food at a time, a hollowed handful at a time, whether of bean soup, horse-gram soup, chickpea soup, or pea soup. As I was taking such little food, O prince, my body reached a state of extreme emaciation. Due to that very lack of food, my limbs became like the joints of an āsītika plant or a kāḷa plant. Due to that very lack of food, my buttocks became like a camel's hoof. Due to that very lack of food, my spine became prominent and sunken like a string of beads. Due to that very lack of food, my ribs jutted out, crooked and broken, like the rafters of a decaying hall. Due to that very lack of food, the pupils of my eyes, sunk deep in their sockets, appeared as reflections of stars in the water of a deep well. Due to that very lack of food, the skin of my scalp became shriveled and withered, like a bitter gourd cut raw and withered by wind and sun. O prince, when I thought, 'I will touch the skin of my belly,' it was my very spine that I took hold of. When I thought, 'I will touch my spine,' it was the skin of my belly that I took hold of. To such an extent, O prince, had the skin of my belly clung to my spine due to that very lack of food. O prince, when I thought, 'I will defecate or urinate,' I would fall down right there on my face due to that very lack of food. O prince, as I was soothing this very body by rubbing my limbs with my hands, the body-hairs, their roots rotted, fell from my body due to that very lack of food. Moreover, O prince, people who saw me said this: 'The ascetic Gotama is black.' Some people said: 'The ascetic Gotama is not black, he is dark-skinned.' Other people said: 'The ascetic Gotama is neither black nor dark-skinned; he has the complexion of a maṅgura fish.' To such an extent, O prince, was my pure and bright skin-complexion ruined due to that very lack of food.

335. ‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ nayito bhiyyo. Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ nayito bhiyyo. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ nayito bhiyyo. Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttarimanussadhammā alamariyañāṇadassanavisesaṃ; siyā nu kho añño maggo bodhāyā’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā; siyā nu kho eso maggo bodhāyā’ti. Tassa mayhaṃ, rājakumāra, satānusāri viññāṇaṃ ahosi – ‘eseva maggo bodhāyā’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi [Pg.290] dhammehī’ti? Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.

335. Then, prince, this thought occurred to me: ‘Whatever striving ascetics or brahmins in the past experienced painful, sharp, harsh, and bitter feelings, that was their utmost limit; there is nothing beyond this. And whatever striving ascetics or brahmins in the future will experience painful, sharp, harsh, and bitter feelings, that will be their utmost limit; there is nothing beyond this. And whatever striving ascetics or brahmins at present are experiencing painful, sharp, harsh, and bitter feelings, that is their utmost limit; there is nothing beyond this. Yet I, by this bitter and difficult practice, do not attain any state superior to that of ordinary humans, any special knowledge and vision befitting the noble ones. Might there be another path to enlightenment?’ Then, prince, this thought occurred to me: ‘I recall that while my father the Sakyan was engaged in his work, I, sitting in the cool shade of a rose-apple tree, quite secluded from sensual pleasures, secluded from unwholesome states, entered and abided in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. Might this be the path to enlightenment?’ Then, prince, a consciousness that followed upon that memory arose in me: ‘This indeed is the path to enlightenment.’ Then, prince, this thought occurred to me: ‘Why should I fear that happiness which is apart from sensual pleasures and apart from unwholesome states?’ Then, prince, this thought occurred to me: ‘I do not fear that happiness which is apart from sensual pleasures and apart from unwholesome states.’

‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena. Yaṃnūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsa’nti. So kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ. Tena kho pana maṃ, rājakumāra, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti – ‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati taṃ no ārocessatī’ti. Yato kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṃsu – ‘bāhulliko samaṇo gotamo padhānavibbhanto, āvatto bāhullāyā’ti.

Then, prince, this thought occurred to me: ‘It is not easy to attain that happiness with a body that has reached such a state of extreme emaciation. What if I were to take coarse food, namely rice and barley-meal?’ So I, prince, took coarse food, namely rice and barley-meal. At that time, prince, the five bhikkhus were attending on me, thinking: ‘Whatever Dhamma the ascetic Gotama attains, he will announce it to us.’ But when I, prince, took coarse food, namely rice and barley-meal, those five bhikkhus left me in disgust, thinking: ‘The ascetic Gotama has become one who lives in abundance; he has deviated from striving and reverted to a life of abundance.’

336. ‘‘So kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāretvā balaṃ gahetvā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja vihāsiṃ. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, rājakumāra, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato.

336. So I, prince, having taken coarse food and regained strength, quite secluded from sensual pleasures… entered and abided in the first jhāna. With the stilling of thought and examination… the second jhāna… the third jhāna… I entered and abided in the fourth jhāna. When my mind was thus concentrated, purified, luminous, without blemish, free from defilements, malleable, workable, steady, and had attained imperturbability, I inclined my mind towards the knowledge of recollecting past abodes. I recollected my manifold past abodes, that is, one birth, two births… thus with their aspects and details I recollected my manifold past abodes. This, prince, was the first true knowledge attained by me in the first watch of the night. Ignorance was dispelled, true knowledge arose; darkness was dispelled, light arose—as happens to one who abides diligent, ardent, and resolute.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi [Pg.291] …pe… ayaṃ kho me, rājakumāra, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato.

When my mind was thus concentrated, purified, luminous, without blemish, free from defilements, malleable, workable, steady, and had attained imperturbability, I inclined my mind towards the knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing—inferior and superior, of good appearance and bad appearance, in good destinations and bad destinations. I understood beings as passing on according to their kamma. This, prince, was the second true knowledge attained by me in the middle watch of the night. Ignorance was dispelled, true knowledge arose; darkness was dispelled, light arose—as happens to one who abides diligent, ardent, and resolute.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ…pe… ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, rājakumāra, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato.

When my mind was thus concentrated, purified, luminous, without blemish, free from defilements, malleable, workable, steady, and had attained imperturbability, I inclined my mind towards the knowledge of the destruction of the taints. I directly knew, as it really is: ‘This is suffering.’ I directly knew, as it really is: ‘This is the origin of suffering.’ I directly knew, as it really is: ‘This is the cessation of suffering.’ I directly knew, as it really is: ‘This is the path leading to the cessation of suffering.’ I directly knew, as it really is: ‘These are the taints.’ I directly knew, as it really is: ‘This is the origin of the taints.’ I directly knew, as it really is: ‘This is the cessation of the taints.’ I directly knew, as it really is: ‘This is the path leading to the cessation of the taints.’ Knowing thus and seeing thus, my mind was liberated from the taint of sensual pleasure, from the taint of existence, and from the taint of ignorance. When it was liberated, the knowledge arose: ‘It is liberated.’ I directly knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further for this state of being.’ This, prince, was the third true knowledge attained by me in the last watch of the night. Ignorance was dispelled, true knowledge arose; darkness was dispelled, light arose—as happens to one who abides diligent, ardent, and resolute.

337. ‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ – idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṃ duddasaṃ – yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā’ti. Apissu maṃ, rājakumāra, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā –

337. O prince, this thought occurred to me: ‘This Dhamma has been attained by me, which is profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reasoning, subtle, knowable only by the wise. Indeed, this generation delights in attachment, is fond of attachment, and rejoices in attachment. For a generation that delights in, is fond of, and rejoices in attachment, this principle is hard to see, that is, this conditionality, Dependent Origination. This principle, too, is hard to see, that is, the stilling of all formations, the relinquishing of all substrates of existence, the destruction of craving, dispassion, cessation, Nibbāna. If I were to teach the Dhamma, and others were not to understand it, that would be a weariness for me; that would be a vexation for me.’ Moreover, O prince, these unprecedented verses, never heard before, occurred to me:

‘Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;

Rāgadosaparetehi, nāyaṃ dhammo susambudho.

‘What I have attained with difficulty, it is not fit to declare it now; by those afflicted with lust and hate, this Dhamma cannot be well understood.

‘Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;

Rāgarattā na dakkhanti, tamokhandhena āvuṭā’ ti.

‘Going against the stream, subtle, profound, hard to see, and minute—those impassioned with lust, being covered by the mass of ignorance, will not see it.’

‘‘Itiha [Pg.292] me, rājakumāra, paṭisañcikkhato appossukkatāya cittaṃ namati no dhammadesanāya.

Thus, O prince, as I was reflecting, my mind inclined towards non-exertion, and not towards teaching the Dhamma.

338. ‘‘Atha kho, rājakumāra, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi – ‘nassati vata, bho, loko; vinassati vata, bho, loko. Yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati no dhammadesanāyā’ti. Atha kho, rājakumāra, brahmā sahampati – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito mama purato pāturahosi. Atha kho, rājakumāra, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca – ‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. Santi sattā apparajakkhajātikā assavanatāya dhammassa parihāyanti; bhavissanti dhammassa aññātāro’ti. Idamavoca, rājakumāra, brahmā sahampati; idaṃ vatvā athāparaṃ etadavoca –

338. Then, O prince, Brahmā Sahampati, having known with his mind the thought in my mind, had this thought: ‘Alas, the world is lost! Alas, the world is perishing! For the mind of the Tathāgata, the Arahant, the Perfectly Enlightened One, inclines towards non-exertion, and not towards teaching the Dhamma.’ Then, O prince, just as a strong man might stretch out his bent arm or bend his outstretched arm, even so did Brahmā Sahampati disappear from the Brahmā world and appear before me. Then, O prince, Brahmā Sahampati, having arranged his upper robe over one shoulder and having extended his joined hands towards me, said this to me: ‘Venerable sir, let the Blessed One teach the Dhamma! Let the Well-Farer teach the Dhamma! There are beings whose nature is to have little dust in their eyes. Because of not hearing the Dhamma, they are declining. There will be those who will understand the Dhamma.’ This is what Brahmā Sahampati said, O prince. Having said this, he spoke further:

‘Pāturahosi magadhesu pubbe,Dhammo asuddho samalehi cintito;

Apāpuretaṃ amatassa dvāraṃ,Suṇantu dhammaṃ vimalenānubuddhaṃ.

‘Formerly in Magadha there appeared an impure Dhamma, thought out by those with defilements. Open this door of the Deathless! Let them hear the Dhamma rightly understood by the Stainless One.

‘Sele yathā pabbatamuddhaniṭṭhito,Yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha,Pāsādamāruyha samantacakkhu.

‘Just as one standing on a mountain peak of solid rock might see the people all around, so too, O One of good wisdom, O All-Seeing One, having ascended the palace made of Dhamma,

‘Sokāvatiṇṇaṃ janatamapetasoko,Avekkhassu jātijarābhibhūtaṃ;

Uṭṭhehi vīra, vijitasaṅgāma,Satthavāha aṇaṇa, vicara loke;

Desassu bhagavā dhammaṃ,Aññātāro bhavissantī’ti.

‘being yourself free from sorrow, look upon this generation immersed in sorrow, overcome by birth and old age. Arise, O hero, victor in battle! O Caravan Leader, free from debt, wander in the world. Teach the Dhamma, O Blessed One; there will be those who will understand it.’

339. ‘‘Atha [Pg.293] khvāhaṃ, rājakumāra, brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesiṃ. Addasaṃ kho ahaṃ, rājakumāra, buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena, evameva kho ahaṃ, rājakumāra, buddhacakkhunā lokaṃ volokento addasaṃ satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Atha khvāhaṃ, rājakumāra, brahmānaṃ sahampatiṃ gāthāya paccabhāsiṃ –

339. Then, O prince, having understood Brahmā's request and on account of my compassion for beings, I surveyed the world with the Buddha-eye. As I surveyed the world with the Buddha-eye, O prince, I saw beings with little dust in their eyes and with much dust, with sharp faculties and with dull faculties, with good dispositions and with bad dispositions, easy to teach and difficult to teach. I saw some dwelling who perceive danger in the faults of the next world, and some dwelling who do not perceive danger in the faults of the next world. Just as in a pond of blue, red, or white lotuses, some lotuses are born in the water, grow up in the water, and are nourished while remaining immersed within the water; some lotuses are born in the water, grow up in the water, and stand at the water's surface; and some lotuses are born in the water, grow up in the water, and stand having risen above the water, unstained by the water. Even so, O prince, as I surveyed the world with the Buddha-eye, I saw beings with little dust and with much dust, with sharp faculties and with dull faculties, with good dispositions and with bad dispositions, easy to teach and difficult to teach; some dwelling who perceive danger in the faults of the next world, and some dwelling who do not. Then, O prince, I replied to Brahmā Sahampati in verse:

‘Apārutā tesaṃ amatassa dvārā,Ye sotavanto pamuñcantu saddhaṃ;

Vihiṃsasaññī paguṇaṃ na bhāsiṃ,Dhammaṃ paṇītaṃ manujesu brahme’ti.

‘Opened for them are the doors to the Deathless; let those who have ears release their faith. Perceiving it as a vexation, O Brahmā, I did not speak the sublime and proficient Dhamma among humans.’

340. ‘‘Atha kho, rājakumāra, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

340. Then, O prince, Brahmā Sahampati, thinking, ‘An opportunity has been granted to me by the Blessed One for the teaching of the Dhamma,’ paid homage to me, circumambulated me to the right, and disappeared right there.

‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, rājakumāra, etadahosi – ‘ayaṃ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ āḷārassa kālāmassa [Pg.294] paṭhamaṃ dhammaṃ deseyyaṃ; so imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavoca – ‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti. Ñāṇañca pana me dassanaṃ udapādi – ‘sattāhakālaṅkato āḷāro kālāmo’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘mahājāniyo kho āḷāro kālāmo. Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, rājakumāra, etadahosi – ‘ayaṃ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ; so imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavoca – ‘abhidosakālaṅkato, bhante, udako rāmaputto’ti. Ñāṇañca pana me dassanaṃ udapādi – ‘abhidosakālaṅkato udako rāmaputto’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘mahājāniyo kho udako rāmaputto. Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.

Then, Prince, this thought occurred to me: ‘To whom should I first teach the Dhamma? Who will quickly understand this Dhamma?’ Then, Prince, this thought occurred to me: ‘This Āḷāra Kālāma is wise, astute, and intelligent; for a long time he has had little dust in his eyes. What if I were to teach the Dhamma first to Āḷāra Kālāma? He will quickly understand this Dhamma.’ Then, Prince, a deity approached me and said this: ‘Venerable sir, Āḷāra Kālāma passed away seven days ago.’ And knowledge and vision arose in me: ‘Āḷāra Kālāma passed away seven days ago.’ Then, Prince, this thought occurred to me: ‘Āḷāra Kālāma has suffered a great loss. For if he had heard this Dhamma, he would have quickly understood it.’ Then, Prince, this thought occurred to me: ‘To whom should I first teach the Dhamma? Who will quickly understand this Dhamma?’ Then, Prince, this thought occurred to me: ‘This Udaka Rāmaputta is wise, astute, and intelligent; for a long time he has had little dust in his eyes. What if I were to teach the Dhamma first to Udaka Rāmaputta? He will quickly understand this Dhamma.’ Then, Prince, a deity approached me and said this: ‘Venerable sir, Udaka Rāmaputta passed away last night.’ And knowledge and vision arose in me: ‘Udaka Rāmaputta passed away last night.’ Then, Prince, this thought occurred to me: ‘Udaka Rāmaputta has suffered a great loss. For if he had heard this Dhamma, he would have quickly understood it.’

341. ‘‘Tassa mayhaṃ, rājakumāra, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, rājakumāra, etadahosi – ‘bahukārā kho me pañcavaggiyā bhikkhū ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu. Yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyya’nti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti. Addasaṃ khvāhaṃ, rājakumāra, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye. Atha khvāhaṃ, rājakumāra, uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkamiṃ.

341. Then, Prince, this thought occurred to me: ‘To whom should I first teach the Dhamma? Who will quickly understand this Dhamma?’ Then, Prince, this thought occurred to me: ‘The bhikkhus of the group of five were of great service to me, as they attended upon me when I was committed to striving. What if I were to teach the Dhamma first to the bhikkhus of the group of five?’ Then, Prince, this thought occurred to me: ‘Where, I wonder, are the bhikkhus of the group of five now dwelling?’ Then, Prince, with the divine eye, which is purified and surpasses the human, I saw the bhikkhus of the group of five dwelling at Bārāṇasī, in the Deer Park at Isipatana. Then, Prince, having dwelt at Uruvelā for as long as I wished, I set out on a journey toward Bārāṇasī.

‘‘Addasā kho maṃ, rājakumāra, upako ājīvako antarā ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ. Disvāna maṃ etadavoca – ‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. Kaṃsi tvaṃ, āvuso, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṃ dhammaṃ rocesī’ti? Evaṃ vutte, ahaṃ, rājakumāra, upakaṃ ājīvakaṃ gāthāhi ajjhabhāsiṃ –

Prince, the Ājīvaka Upaka saw me journeying on the high road between Gayā and the Bodhi tree. Having seen me, he said this: ‘Friend, your faculties are exceedingly clear, the color of your skin is pure and bright. On whose account, friend, have you gone forth? Who is your teacher? Whose Dhamma do you profess?’ When this was said, Prince, I addressed the Ājīvaka Upaka in verses:

‘Sabbābhibhū [Pg.295] sabbavidūhamasmi,Sabbesu dhammesu anūpalitto;

Sabbañjaho taṇhākkhaye vimutto,Sayaṃ abhiññāya kamuddiseyyaṃ.

‘I am the all-conqueror, the all-knower, unsullied in all things. I am one who has abandoned all, liberated in the destruction of craving. Having realized this for myself through direct knowledge, whom should I point to as my teacher?

‘Na me ācariyo atthi, sadiso me na vijjati;

Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo.

‘I have no teacher; one like me is not to be found. In the world with its devas, there is no one comparable to me.

‘Ahañhi arahā loke, ahaṃ satthā anuttaro;

Ekomhi sammāsambuddho, sītibhūtosmi nibbuto.

‘For I am the Arahant in the world, I am the unsurpassed Teacher. I alone am the Perfectly Enlightened One; I have become cool, I am extinguished.

‘Dhammacakkaṃ pavattetuṃ, gacchāmi kāsinaṃ puraṃ;

Andhībhūtasmiṃ lokasmiṃ, āhañchaṃ amatadundubhi’nti.

‘To set the Wheel of Dhamma in motion, I go to the city of the Kāsīs. In a world that has become blind, I shall beat the drum of the Deathless.’

‘Yathā kho tvaṃ, āvuso, paṭijānāsi arahasi anantajino’ti.

‘Friend, as you profess, you are worthy of being an infinite conqueror.’

‘Mādisā ve jinā honti, ye pattā āsavakkhayaṃ;

Jitā me pāpakā dhammā, tasmāhamupaka jino’ti.

‘Conquerors are indeed like me, those who have reached the destruction of the taints. Evil states have been conquered by me; therefore, Upaka, I am a Conqueror.’

‘‘Evaṃ vutte, rājakumāra, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi.

When this was said, Prince, the Ājīvaka Upaka said, ‘It may be so, friend,’ and shaking his head, he took a different road and departed.

342. ‘‘Atha khvāhaṃ, rājakumāra, anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṃ. Addasaṃsu kho maṃ, rājakumāra, pañcavaggiyā bhikkhū dūratova āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhapesuṃ – ‘ayaṃ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya. So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṃ paṭiggahetabbaṃ; api ca kho āsanaṃ ṭhapetabbaṃ – sace so ākaṅkhissati nisīdissatī’ti. Yathā yathā kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū upasaṅkamiṃ, tathā tathā pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ. Appekacce maṃ paccuggantvā pattacīvaraṃ paṭiggahesuṃ. Appekacce āsanaṃ paññapesuṃ. Appekacce pādodakaṃ upaṭṭhapesuṃ. Api ca kho maṃ nāmena ca āvusovādena [Pg.296] ca samudācaranti. Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ – ‘mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha ; arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Evaṃ vutte, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa’nti? Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ – ‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya. Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Dutiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa’nti? Dutiyampi kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ – ‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya. Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti[Pg.297]. Tatiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa’nti? Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ – ‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitameta’nti ? ‘No hetaṃ, bhante’. ‘Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.

342. Then, O prince, wandering on tour by stages, I approached Benares, the Deer Park at Isipatana, where the bhikkhus of the group of five were. The bhikkhus of the group of five, O prince, saw me coming from afar. Having seen me, they made an agreement among themselves: ‘Friends, this ascetic Gotama is coming, who lives in abundance, has given up the struggle, and has reverted to a life of abundance. He is not to be paid homage, nor are we to rise for him, nor are his bowl and robe to be taken. However, a seat may be prepared; if he wishes, he will sit down.’ But as I approached, O prince, the bhikkhus of the group of five were unable to keep to their own agreement. Some came forward and took my bowl and robe. Some prepared a seat. Some set out water for my feet. Yet they addressed me by name and with the term ‘friend.’ When this was said, O prince, I said this to the bhikkhus of the group of five: ‘Bhikkhus, do not address the Tathāgata by name and with the term “friend.” The Tathāgata, bhikkhus, is an Arahant, a Perfectly Enlightened One. Lend ear, bhikkhus, the Deathless has been attained. I instruct, I teach the Dhamma. Practicing in accordance with this instruction, you will, before long, in this very life, for yourselves, realize with direct knowledge and, having attained it, dwell in that unsurpassed culmination of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness.’ When this was said, O prince, the bhikkhus of the group of five said this to me: ‘Friend Gotama, even with that deportment, that practice, and that difficult austerity, you did not attain any state beyond human states, any distinction in knowledge and vision worthy of the noble ones. How then, now that you live in abundance, have given up the struggle, and have reverted to a life of abundance, will you attain any state beyond human states, any distinction in knowledge and vision worthy of the noble ones?’ When this was said, O prince, I said this to the bhikkhus of the group of five: ‘Bhikkhus, the Tathāgata does not live in abundance, has not given up the struggle, and has not reverted to a life of abundance. The Tathāgata, bhikkhus, is an Arahant, a Perfectly Enlightened One. Lend ear, bhikkhus, the Deathless has been attained. I instruct, I teach the Dhamma. Practicing in accordance with this instruction, you will, before long, in this very life, for yourselves, realize with direct knowledge and, having attained it, dwell in that unsurpassed culmination of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness.’ A second time, O prince, the bhikkhus of the group of five said this to me: ‘Friend Gotama, even with that deportment, that practice, and that difficult austerity, you did not attain any state beyond human states, any distinction in knowledge and vision worthy of the noble ones. How then, now that you live in abundance, have given up the struggle, and have reverted to a life of abundance, will you attain any state beyond human states, any distinction in knowledge and vision worthy of the noble ones?’ A second time, O prince, I said this to the bhikkhus of the group of five: ‘Bhikkhus, the Tathāgata does not live in abundance, has not given up the struggle, and has not reverted to a life of abundance. The Tathāgata, bhikkhus, is an Arahant, a Perfectly Enlightened One. Lend ear, bhikkhus, the Deathless has been attained. I instruct, I teach the Dhamma. Practicing in accordance with this instruction, you will, before long, in this very life, for yourselves, realize with direct knowledge and, having attained it, dwell in that unsurpassed culmination of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness.’ A third time, O prince, the bhikkhus of the group of five said this to me: ‘Friend Gotama, even with that deportment, that practice, and that difficult austerity, you did not attain any state beyond human states, any distinction in knowledge and vision worthy of the noble ones. How then, now that you live in abundance, have given up the struggle, and have reverted to a life of abundance, will you attain any state beyond human states, any distinction in knowledge and vision worthy of the noble ones?’ When this was said, O prince, I said this to the bhikkhus of the group of five: ‘Bhikkhus, do you recall me ever having spoken in this way before?’ ‘No, venerable sir.’ ‘The Tathāgata, bhikkhus, is an Arahant, a Perfectly Enlightened One. Lend ear, bhikkhus, the Deathless has been attained. I instruct, I teach the Dhamma. Practicing in accordance with this instruction, you will, before long, in this very life, for yourselves, realize with direct knowledge and, having attained it, dwell in that unsurpassed culmination of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness.’

‘‘Asakkhiṃ kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū saññāpetuṃ. Dvepi sudaṃ, rājakumāra, bhikkhū ovadāmi. Tayo bhikkhū piṇḍāya caranti. Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggiyā yāpema. Tayopi sudaṃ, rājakumāra, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. Yaṃ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.

I was able, Prince, to convince the group of five bhikkhus. Indeed, Prince, I would instruct two bhikkhus, while three bhikkhus went for alms. Whatever the three bhikkhus brought back from their alms-gathering, the six of us lived on that. Indeed, Prince, I would instruct three bhikkhus, while two bhikkhus went for alms. Whatever the two bhikkhus brought back from their alms-gathering, the six of us lived on that.

343. ‘‘Atha kho, rājakumāra, pañcavaggiyā bhikkhū mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihariṃsū’’ti. Evaṃ vutte, bodhi rājakumāro bhagavantaṃ etadavoca – ‘‘kīva cirena nu kho, bhante, bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’’ti? ‘‘Tena hi, rājakumāra, taṃyevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājakumāra, kusalo tvaṃ hatthārūḷhe aṅkusagayhe sippe’’ti? ‘‘Evaṃ, bhante, kusalo ahaṃ hatthārūḷhe aṅkusagayhe sippe’’ti[Pg.298]. ‘‘Taṃ kiṃ maññasi, rājakumāra, idha puriso āgaccheyya – ‘bodhi rājakumāro hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ jānāti; tassāhaṃ santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkhissāmī’ti. So cassa assaddho; yāvatakaṃ saddhena pattabbaṃ taṃ na sampāpuṇeyya. So cassa bahvābādho; yāvatakaṃ appābādhena pattabbaṃ taṃ na sampāpuṇeyya. So cassa saṭho māyāvī; yāvatakaṃ asaṭhena amāyāvinā pattabbaṃ taṃ na sampāpuṇeyya. So cassa kusīto; yāvatakaṃ āraddhavīriyena pattabbaṃ taṃ na sampāpuṇeyya. So cassa duppañño; yāvatakaṃ paññavatā pattabbaṃ taṃ na sampāpuṇeyya. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso tava santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyyā’’ti? ‘‘Ekamekenāpi, bhante, aṅgena samannāgato so puriso na mama santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyya, ko pana vādo pañcahaṅgehī’’ti!

343. Then, Prince, the group of five bhikkhus, being thus instructed and admonished by me, not long afterwards—for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed culmination of the holy life—realized it for themselves with direct knowledge in this very life, and having attained it, they dwelled therein. When this was said, Prince Bodhi said this to the Blessed One: “Venerable sir, for a bhikkhu who has the Tathāgata as his guide, how long would it take to realize for himself with direct knowledge in this very life that unsurpassed culmination of the holy life—for the sake of which clansmen rightly go forth from the household life into homelessness—and having attained it, to dwell therein?” “In that case, Prince, I will question you in return on this very point. Answer as you see fit. What do you think, Prince, are you skilled in the art of elephant-riding and handling the goad?” “Yes, venerable sir, I am skilled in the art of elephant-riding and handling the goad.” “What do you think, Prince? Suppose a man were to come here, thinking: ‘Prince Bodhi knows the art of elephant-riding and handling the goad; I will learn that art from him.’ But he is without faith; he would not achieve what is to be achieved by one with faith. He is sickly; he would not achieve what is to be achieved by one with good health. He is deceitful and fraudulent; he would not achieve what is to be achieved by one who is honest and sincere. He is lazy; he would not achieve what is to be achieved by one with aroused energy. He is unwise; he would not achieve what is to be achieved by one with wisdom. What do you think, Prince, could that man learn the art of elephant-riding and handling the goad from you?” “Venerable sir, if he were endowed with even one of these factors, that man could not learn the art of elephant-riding and handling the goad from me, let alone all five!”

344. ‘‘Taṃ kiṃ maññasi, rājakumāra, idha puriso āgaccheyya – ‘bodhi rājakumāro hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ jānāti; tassāhaṃ santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkhissāmī’ti. So cassa saddho; yāvatakaṃ saddhena pattabbaṃ taṃ sampāpuṇeyya. So cassa appābādho; yāvatakaṃ appābādhena pattabbaṃ taṃ sampāpuṇeyya. So cassa asaṭho amāyāvī; yāvatakaṃ asaṭhena amāyāvinā pattabbaṃ taṃ sampāpuṇeyya. So cassa āraddhavīriyo; yāvatakaṃ āraddhavīriyena pattabbaṃ taṃ sampāpuṇeyya. So cassa paññavā; yāvatakaṃ paññavatā pattabbaṃ taṃ sampāpuṇeyya. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso tava santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyyā’’ti? ‘‘Ekamekenāpi, bhante, aṅgena samannāgato so puriso mama santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyya, ko pana vādo pañcahaṅgehī’’ti! ‘‘Evameva kho, rājakumāra, pañcimāni padhāniyaṅgāni. Katamāni pañca? Idha, rājakumāra, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti; appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī yathābhūtaṃ attānaṃ āvikattā satthari [Pg.299] vā viññūsu vā sabrahmacārīsu; āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. Imāni kho, rājakumāra, pañca padhāniyaṅgāni.

344. “What do you think, Prince? Suppose a man were to come here, thinking: ‘Prince Bodhi knows the art of elephant-riding and handling the goad; I will learn that art from him.’ And he has faith; he would achieve what is to be achieved by one with faith. He has good health; he would achieve what is to be achieved by one with good health. He is honest and sincere; he would achieve what is to be achieved by one who is honest and sincere. He has aroused energy; he would achieve what is to be achieved by one with aroused energy. He has wisdom; he would achieve what is to be achieved by one with wisdom. What do you think, Prince, could that man learn the art of elephant-riding and handling the goad from you?” “Venerable sir, if he were endowed with even one of these factors, that man could learn the art of elephant-riding and handling the goad from me, let alone all five!” “In the same way, Prince, there are these five factors of striving. What five? Here, Prince, a bhikkhu has faith; he has faith in the Tathāgata’s enlightenment: ‘Thus is the Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, the Well-Farer, the Knower of the world, the unsurpassed trainer of persons to be tamed, the Teacher of gods and humans, the Enlightened One, the Blessed One.’ He is free from illness and affliction, possessing a digestive system that functions evenly, being neither too cold nor too hot, but moderate and suitable for striving. He is honest and sincere, revealing himself as he truly is to the Teacher or to his wise companions in the holy life. He dwells with aroused energy for the abandoning of unwholesome states and for the attainment of wholesome states; he is steadfast, firm in his exertion, not shirking the responsibility in regard to wholesome states. He is wise, possessing the noble, penetrative wisdom that discerns arising and passing away, which leads to the complete destruction of suffering. These, Prince, are the five factors of striving.”

345. ‘‘Imehi, rājakumāra, pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta vassāni. Tiṭṭhantu, rājakumāra, satta vassāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya chabbassāni… pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ. Tiṭṭhatu, rājakumāra, ekaṃ vassaṃ. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta māsāni. Tiṭṭhantu, rājakumāra, satta māsāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya cha māsāni… pañca māsāni… cattāri māsāni… tīṇi māsāni… dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ. Tiṭṭhatu, rājakumāra, aḍḍhamāso. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta rattindivāni. Tiṭṭhantu, rājakumāra, satta rattindivāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā [Pg.300] upasampajja vihareyya cha rattindivāni… pañca rattindivāni… cattāri rattindivāni… tīṇi rattindivāni… dve rattindivāni… ekaṃ rattindivaṃ. Tiṭṭhatu, rājakumāra, eko rattindivo. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno sāyamanusiṭṭho pāto visesaṃ adhigamissati, pātamanusiṭṭho sāyaṃ visesaṃ adhigamissatī’’ti. Evaṃ vutte, bodhi rājakumāro bhagavantaṃ etadavoca – ‘‘aho buddho, aho dhammo, aho dhammassa svākkhātatā! Yatra hi nāma sāyamanusiṭṭho pāto visesaṃ adhigamissati, pātamanusiṭṭho sāyaṃ visesaṃ adhigamissatī’’ti!

345. “Prince, a bhikkhu endowed with these five factors of striving, having obtained the Tathāgata as a guide, would, for the sake of that unsurpassed culmination of the holy life for which clansmen rightly go forth from the household life into homelessness, in this very life, having realized it for himself with higher knowledge and attained it, dwell therein within seven years. Let alone seven years, Prince. A bhikkhu endowed with these five factors of striving, having obtained the Tathāgata as a guide… would dwell therein within six years… five years… four years… three years… two years… one year. Let alone one year, Prince. A bhikkhu endowed with these five factors of striving, having obtained the Tathāgata as a guide… would dwell therein within seven months. Let alone seven months, Prince. A bhikkhu endowed with these five factors of striving, having obtained the Tathāgata as a guide… would dwell therein within six months… five months… four months… three months… two months… one month… half a month. Let alone half a month, Prince. A bhikkhu endowed with these five factors of striving, having obtained the Tathāgata as a guide… would dwell therein within seven days and nights. Let alone seven days and nights, Prince. A bhikkhu endowed with these five factors of striving, having obtained the Tathāgata as a guide… would dwell therein within six days and nights… five days and nights… four days and nights… three days and nights… two days and nights… one day and night. Let alone one day and night, Prince. A bhikkhu endowed with these five factors of striving, having obtained the Tathāgata as a guide, if instructed in the evening, will attain distinction by morning; if instructed in the morning, he will attain distinction by evening.” When this was said, Prince Bodhi said to the Blessed One: “Oh, wonderful is the Buddha! Oh, wonderful is the Dhamma! Oh, how well-proclaimed is the Dhamma! For indeed, one instructed in the evening will attain distinction by morning, and one instructed in the morning will attain distinction by evening!”

346. Evaṃ vutte, sañjikāputto māṇavo bodhiṃ rājakumāraṃ etadavoca – ‘‘evameva panāyaṃ bhavaṃ bodhi – ‘aho buddho, aho dhammo, aho dhammassa svākkhātatā’ti ca vadeti ; atha ca pana na taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchati dhammañca bhikkhusaṅghañcā’’ti. ‘‘Mā hevaṃ, samma sañjikāputta, avaca; mā hevaṃ, samma sañjikāputta, avaca. Sammukhā metaṃ, samma sañjikāputta, ayyāya sutaṃ, sammukhā paṭiggahitaṃ’’. ‘‘Ekamidaṃ, samma sañjikāputta, samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Atha kho me ayyā kucchimatī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho me ayyā bhagavantaṃ etadavoca – ‘yo me ayaṃ, bhante, kucchigato kumārako vā kumārikā vā so bhagavantaṃ saraṇaṃ gacchati dhammañca bhikkhusaṅghañca. Upāsakaṃ taṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’nti. Ekamidaṃ, samma sañjikāputta, samayaṃ bhagavā idheva bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Atha kho maṃ dhāti aṅkena haritvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho maṃ dhāti bhagavantaṃ etadavoca – ‘ayaṃ, bhante, bodhi rājakumāro bhagavantaṃ saraṇaṃ gacchati dhammañca bhikkhusaṅghañca. Upāsakaṃ taṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’nti. Esāhaṃ, samma sañjikāputta, tatiyakampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

346. When this was said, the young man Sañjikāputta said to Prince Bodhi: “Indeed, the venerable Bodhi only says, ‘Oh, wonderful is the Buddha! Oh, wonderful is the Dhamma! Oh, how well-proclaimed is the Dhamma!’ and yet he does not go for refuge to that venerable Gotama, to the Dhamma, and to the Saṅgha of bhikkhus.” “Do not say so, friend Sañjikāputta; do not say so, friend Sañjikāputta. I have heard this from my mother face to face, friend Sañjikāputta, I have received it face to face. On one occasion, friend Sañjikāputta, the Blessed One was dwelling at Kosambī in Ghosita’s monastery. Then my mother, who was pregnant, approached the Blessed One; having approached and paid homage to the Blessed One, she sat down to one side. Seated to one side, my mother said to the Blessed One: ‘Venerable Sir, this boy or girl in my womb goes for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. May the Blessed One remember him or her as a lay follower who has gone for refuge from this day forward for as long as life lasts.’ On another occasion, friend Sañjikāputta, the Blessed One was dwelling right here in the land of the Bhaggas, at Susumāragira in the Bhesakaḷā Forest, the deer sanctuary. Then my nurse, carrying me on her hip, approached the Blessed One; having approached and paid homage to the Blessed One, she stood to one side. Standing to one side, my nurse said to the Blessed One: ‘Venerable Sir, this Prince Bodhi goes for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. May the Blessed One remember him as a lay follower who has gone for refuge from this day forward for as long as life lasts.’ And I, friend Sañjikāputta, for the third time, go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for as long as life lasts.”

Bodhirājakumārasuttaṃ niṭṭhitaṃ pañcamaṃ.

The Discourse to Prince Bodhi, the fifth, is concluded.

6. Aṅgulimālasuttaṃ

6. The Aṅgulimāla Sutta

347. Evaṃ [Pg.301] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena rañño pasenadissa kosalassa vijite coro aṅgulimālo nāma hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto senāsanaṃ saṃsāmetvā pattacīvaramādāya yena coro aṅgulimālo tenaddhānamaggaṃ paṭipajji. Addasāsuṃ kho gopālakā pasupālakā kassakā pathāvino bhagavantaṃ yena coro aṅgulimālo tenaddhānamaggapaṭipannaṃ. Disvāna bhagavantaṃ etadavocuṃ – ‘‘mā, samaṇa, etaṃ maggaṃ paṭipajji. Etasmiṃ, samaṇa, magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti. Etañhi, samaṇa, maggaṃ dasapi purisā vīsampi purisā tiṃsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. Tepi corassa aṅgulimālassa hatthatthaṃ gacchantī’’ti. Evaṃ vutte, bhagavā tuṇhībhūto agamāsi. Dutiyampi kho gopālakā…pe… tatiyampi kho gopālakā pasupālakā kassakā pathāvino bhagavantaṃ etadavocuṃ – ‘‘mā, samaṇa, etaṃ maggaṃ paṭipajji, etasmiṃ samaṇa magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu, tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti. Etañhi samaṇa maggaṃ dasapi purisā vīsampi purisā tiṃsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. Tepi corassa aṅgulimālassa hatthatthaṃ gacchantī’’ti.

347. Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now at that time in the realm of King Pasenadi of Kosala there was a bandit named Aṅgulimāla, who was violent, bloody-handed, intent on killing and slaying, merciless to living beings. He made villages into non-villages, towns into non-towns, and districts into non-districts. Having killed people again and again, he wore a garland of fingers. Then the Blessed One, having dressed in the morning, took his bowl and robe and entered Sāvatthī for alms. Having walked for alms in Sāvatthī, after the meal, on returning from the alms round, he arranged his dwelling, took his bowl and robe, and set out on the road toward the bandit Aṅgulimāla. Cowherds, shepherds, farmers, and travelers saw the Blessed One walking along the road toward Aṅgulimāla. Seeing him, they said this: “Do not, ascetic, take this road. On this road, ascetic, is the bandit Aṅgulimāla, who is violent, bloody-handed, intent on killing and slaying, and merciless to living beings. He has made villages into non-villages, towns into non-towns, and districts into non-districts. Having killed people again and again, he wears a garland of fingers. Indeed, ascetic, even groups of ten, twenty, thirty, forty, or fifty men, having banded together, travel this road. Even they fall into the hands of the bandit Aṅgulimāla.” When this was said, the Blessed One remained silent and went on. A second time... A third time the cowherds, shepherds, farmers, and travelers said this to the Blessed One: “Do not, ascetic, take this road. On this road, ascetic, is the bandit Aṅgulimāla, who is violent, bloody-handed, intent on killing and slaying, and merciless to living beings. He has made villages into non-villages, towns into non-towns, and districts into non-districts. Having killed people again and again, he wears a garland of fingers. Indeed, ascetic, even groups of ten, twenty, thirty, forty, or fifty men, having banded together, travel this road. Even they fall into the hands of the bandit Aṅgulimāla.”

348. Atha [Pg.302] kho bhagavā tuṇhībhūto agamāsi. Addasā kho coro aṅgulimālo bhagavantaṃ dūratova āgacchantaṃ. Disvānassa etadahosi – ‘‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Imañhi maggaṃ dasapi purisā vīsampi purisā tiṃsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. Tepi mama hatthatthaṃ gacchanti. Atha ca panāyaṃ samaṇo eko adutiyo pasayha maññe āgacchati. Yaṃnūnāhaṃ imaṃ samaṇaṃ jīvitā voropeyya’’nti. Atha kho coro aṅgulimālo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā bhagavantaṃ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā coro aṅgulimālo bhagavantaṃ pakatiyā gacchantaṃ sabbathāmena gacchanto na sakkoti sampāpuṇituṃ. Atha kho corassa aṅgulimālassa etadahosi – ‘‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Ahañhi pubbe hatthimpi dhāvantaṃ anupatitvā gaṇhāmi, assampi dhāvantaṃ anupatitvā gaṇhāmi, rathampi dhāvantaṃ anupatitvā gaṇhāmi, migampi dhāvantaṃ anupatitvā gaṇhāmi; atha ca panāhaṃ imaṃ samaṇaṃ pakatiyā gacchantaṃ sabbathāmena gacchanto na sakkomi sampāpuṇitu’’nti! Ṭhitova bhagavantaṃ etadavoca – ‘‘tiṭṭha, tiṭṭha, samaṇā’’ti. ‘‘Ṭhito ahaṃ, aṅgulimāla, tvañca tiṭṭhā’’ti. Atha kho corassa aṅgulimālassa etadahosi – ‘‘ime kho samaṇā sakyaputtiyā saccavādino saccapaṭiññā. Atha panāyaṃ samaṇo gacchaṃ yevāha – ‘ṭhito ahaṃ, aṅgulimāla, tvañca tiṭṭhā’ti. Yaṃnūnāhaṃ imaṃ samaṇaṃ puccheyya’’nti.

348. Then the Blessed One silently went on. The bandit Aṅgulimāla saw the Blessed One coming from afar. Seeing him, this thought occurred to him: “It is amazing, truly, it is astonishing! Indeed, even groups of ten, twenty, thirty, forty, or fifty men, having banded together, travel this road. Even they fall into my hands. And yet this ascetic comes alone, without a companion, as if to overpower me. Why should I not deprive this ascetic of life?” Then the bandit Aṅgulimāla took up his sword and shield, strung his bow and quiver, and followed closely behind the Blessed One. Then the Blessed One performed a feat of psychic power of such a kind that the bandit Aṅgulimāla, though running with all his might, could not catch up with the Blessed One who was walking at a normal pace. Then this thought occurred to the bandit Aṅgulimāla: “It is amazing, truly, it is astonishing! Previously, I could chase and catch a running elephant, a running horse, a running chariot, or a running deer; and yet now, though I am running with all my might, I cannot catch up with this ascetic who is walking at a normal pace!” Standing still, he said this to the Blessed One: “Stop, stop, ascetic!” “I am standing still, Aṅgulimāla. You, too, should stand still.” Then this thought occurred to the bandit Aṅgulimāla: “These ascetics, sons of the Sakyans, are speakers of truth, committed to the truth. And yet this ascetic, while walking, says: ‘I am standing still, Aṅgulimāla. You, too, should stand still.’ Why don't I question this ascetic?”

349. Atha kho coro aṅgulimālo bhagavantaṃ gāthāya ajjhabhāsi –

349. Then the bandit Aṅgulimāla addressed the Blessed One in verse:

‘‘Gacchaṃ vadesi samaṇa ṭhitomhi,Mamañca brūsi ṭhitamaṭṭhitoti;

Pucchāmi taṃ samaṇa etamatthaṃ,Kathaṃ ṭhito tvaṃ ahamaṭṭhitomhī’’ti.

“While walking, ascetic, you say, ‘I am standing still,’ And me, who am standing still, you call ‘not standing still.’ I ask you, ascetic, about this matter: How are you standing still? How am I not standing still?”

‘‘Ṭhito [Pg.303] ahaṃ aṅgulimāla sabbadā,Sabbesu bhūtesu nidhāya daṇḍaṃ;

Tuvañca pāṇesu asaññatosi,Tasmā ṭhitohaṃ tuvamaṭṭhitosī’’ti.

“I, Aṅgulimāla, am standing still always, having laid down the rod toward all beings; But you are unrestrained toward living beings, Therefore, I am standing still; you are not standing still.”

‘‘Cirassaṃ vata me mahito mahesī,Mahāvanaṃ pāpuṇi saccavādī ;

Sohaṃ carissāmi pahāya pāpaṃ,Sutvāna gāthaṃ tava dhammayuttaṃ’’.

“Indeed, after a long time, the revered Great Seer, the speaker of truth, has come to this great forest for my sake. Having heard your verse connected with the Dhamma, I shall abandon evil and conduct myself accordingly.”

Itveva coro asimāvudhañca,Sobbhe papāte narake akiri;

Avandi coro sugatassa pāde,Tattheva naṃ pabbajjaṃ ayāci.

So saying, the bandit cast his sword and weapons into a pit, a chasm, a fissure. The bandit venerated the feet of the Sugata, and right there, he requested the going forth from him.

Buddho ca kho kāruṇiko mahesi,Yo satthā lokassa sadevakassa;

‘Tamehi bhikkhū’ti tadā avoca,Eseva tassa ahu bhikkhubhāvoti.

And the Buddha, the compassionate Great Seer, the Teacher of the world with its devas, then said to him, “Come, bhikkhu!” And that itself was his becoming a bhikkhu.

350. Atha kho bhagavā āyasmatā aṅgulimālena pacchāsamaṇena yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena rañño pasenadissa kosalassa antepuradvāre mahājanakāyo sannipatitvā uccāsaddo mahāsaddo hoti – ‘‘coro te, deva, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti. Taṃ devo paṭisedhetū’’ti.

350. Then the Blessed One, having made the Venerable Aṅgulimāla his attendant monk, set out on a journey towards Sāvatthī. Traveling stage by stage, he arrived at Sāvatthī. There, indeed, the Blessed One was dwelling in Sāvatthī, in the Jeta Grove, the monastery of Anāthapiṇḍika. Now at that time, at the palace gate of King Pasenadi of Kosala, a great crowd of people had gathered and was making a loud and great noise, saying: “Your Majesty, in your realm there is a bandit named Aṅgulimāla, who is cruel, bloody-handed, devoted to killing and striking, and without compassion for living beings. By him, villages have been made into non-villages, towns into non-towns, and districts into non-districts. He, having killed people again and again, wears a garland of their fingers. May Your Majesty suppress him!”

Atha [Pg.304] kho rājā pasenadi kosalo pañcamattehi assasatehi sāvatthiyā nikkhami divā divassa. Yena ārāmo tena pāvisi. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca – ‘‘kiṃ nu te, mahārāja, rājā vā māgadho seniyo bimbisāro kupito vesālikā vā licchavī aññe vā paṭirājāno’’ti? ‘‘Na kho me, bhante, rājā māgadho seniyo bimbisāro kupito, nāpi vesālikā licchavī, nāpi aññe paṭirājāno. Coro me, bhante, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti. Tāhaṃ, bhante, paṭisedhissāmī’’ti. ‘‘Sace pana tvaṃ, mahārāja, aṅgulimālaṃ passeyyāsi kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitaṃ, virataṃ pāṇātipātā, virataṃ adinnādānā, virataṃ musāvādā, ekabhattikaṃ, brahmacāriṃ, sīlavantaṃ, kalyāṇadhammaṃ, kinti naṃ kareyyāsī’’ti? ‘‘Abhivādeyyāma vā, bhante, paccuṭṭheyyāma vā āsanena vā nimanteyyāma, abhinimanteyyāma vā naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikaṃ vā assa rakkhāvaraṇaguttiṃ saṃvidaheyyāma. Kuto panassa, bhante, dussīlassa pāpadhammassa evarūpo sīlasaṃyamo bhavissatī’’ti?

Then King Pasenadi of Kosala set out from Sāvatthī in the middle of the day with five hundred horses. He went to the monastery, and as far as the ground was passable by vehicle, he rode in the vehicle. Then he dismounted and approached the Blessed One on foot. Having approached, he paid homage to the Blessed One and sat down to one side. As he was sitting there, the Blessed One said to him: “What is it, Great King? Has King Bimbisāra Seniya of Magadha become angry with you, or the Licchavis of Vesālī, or some other rival king?” “It is not so, Venerable Sir. King Bimbisāra Seniya of Magadha is not angry with me, nor are the Licchavis of Vesālī, nor any other rival king. But in my realm, Venerable Sir, there is a bandit named Aṅgulimāla—cruel, bloody-handed, devoted to killing and striking, and without compassion for living beings. By him, villages have been made into non-villages, towns into non-towns, and districts into non-districts. He, having killed people again and again, wears a garland of their fingers. I, Venerable Sir, will suppress him.” “But suppose, Great King, you were to see Aṅgulimāla with his hair and beard shaved off, wearing the ochre robes, having gone forth from the household life into homelessness, abstaining from the destruction of life, abstaining from taking what is not given, abstaining from false speech, eating only one meal a day, leading the holy life, virtuous, of good principles—what would you do to him?” “We would pay homage to him, Venerable Sir, or rise up for him, or invite him to a seat. We would also invite him to accept robes, almsfood, lodging, and medicinal requisites for the sick, or we would arrange for him a righteous guard, shelter, and protection. But how, Venerable Sir, could such moral restraint come to one who is immoral and of evil character?”

Tena kho pana samayena āyasmā aṅgulimālo bhagavato avidūre nisinno hoti. Atha kho bhagavā dakkhiṇaṃ bāhuṃ paggahetvā rājānaṃ pasenadiṃ kosalaṃ etadavoca – ‘‘eso, mahārāja, aṅgulimālo’’ti. Atha kho rañño pasenadissa kosalassa ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso. Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ bhītaṃ saṃviggaṃ lomahaṭṭhajātaṃ viditvā rājānaṃ pasenadiṃ kosalaṃ etadavoca – ‘‘mā bhāyi, mahārāja, natthi te ito bhaya’’nti. Atha kho rañño pasenadissa kosalassa yaṃ ahosi bhayaṃ vā chambhitattaṃ vā lomahaṃso vā so paṭippassambhi. Atha kho rājā pasenadi kosalo yenāyasmā aṅgulimālo [Pg.305] tenupasaṅkami; upasaṅkamitvā āyasmantaṃ aṅgulimālaṃ etadavoca – ‘‘ayyo no, bhante, aṅgulimālo’’ti? ‘‘Evaṃ, mahārājā’’ti. ‘‘Kathaṃgotto ayyassa pitā, kathaṃgottā mātā’’ti? ‘‘Gaggo kho, mahārāja, pitā, mantāṇī mātā’’ti. ‘‘Abhiramatu, bhante, ayyo gaggo mantāṇiputto. Ahamayyassa gaggassa mantāṇiputtassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna’’nti.

Now at that time, the Venerable Aṅgulimāla was sitting not far from the Blessed One. Then the Blessed One, extending his right arm, said to King Pasenadi of Kosala, “Great King, this is Aṅgulimāla.” Then for King Pasenadi of Kosala there arose fear, terror, and horripilation. The Blessed One, seeing that King Pasenadi of Kosala was frightened, agitated, and with his hair standing on end, said to him, “Do not be afraid, Great King. There is no danger for you from this one.” Then whatever fear, terror, or horripilation King Pasenadi of Kosala had, that subsided. Then King Pasenadi of Kosala approached the Venerable Aṅgulimāla and said to him, “Venerable Sir, is the noble one Aṅgulimāla?” “Even so, Great King.” “Of what clan is the noble one’s father, and of what clan is his mother?” “My father, Great King, is a Gagga, and my mother is a Mantāṇī.” “May the noble Gagga, son of Mantāṇī, take delight! I will endeavor to provide the noble Gagga, son of Mantāṇī, with robes, almsfood, lodging, and medicinal requisites for the sick.”

351. Tena kho pana samayena āyasmā aṅgulimālo āraññiko hoti piṇḍapātiko paṃsukūliko tecīvariko. Atha kho āyasmā aṅgulimālo rājānaṃ pasenadiṃ kosalaṃ etadavoca – ‘‘alaṃ, mahārāja, paripuṇṇaṃ me cīvara’’nti. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, bhagavā adantānaṃ dametā, asantānaṃ sametā, aparinibbutānaṃ parinibbāpetā. Yañhi mayaṃ, bhante, nāsakkhimhā daṇḍenapi satthenapi dametuṃ so bhagavatā adaṇḍena asattheneva danto. Handa ca dāni mayaṃ, bhante, gacchāma; bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni, mahārāja, kālaṃ maññasī’’ti. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

351. Now at that time, the Venerable Aṅgulimāla was a forest-dweller, an alms-food-eater, a refuse-rag-wearer, and a triple-robe-wearer. Then the Venerable Aṅgulimāla said to King Pasenadi of Kosala: “Enough, Great King. My set of robes is complete.” Then King Pasenadi of Kosala approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said to the Blessed One: “Wonderful, Venerable Sir! Marvelous, Venerable Sir! How well, Venerable Sir, the Blessed One tames the untamed, pacifies the unpacified, and brings to final extinguishment those who are not yet extinguished. For he whom we, Venerable Sir, were unable to tame with the rod or with the sword, has been tamed by the Blessed One without rod and without sword. Well now, Venerable Sir, we are going; we are busy and have much to do.” “Great King, it is now the time for you to do as you think fit.” Then King Pasenadi of Kosala rose from his seat, paid homage to the Blessed One, circumambulated him keeping him to the right, and departed.

Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pāvisi. Addasā kho āyasmā aṅgulimālo sāvatthiyaṃ sapadānaṃ piṇḍāya caramāno aññataraṃ itthiṃ mūḷhagabbhaṃ vighātagabbhaṃ. Disvānassa etadahosi – ‘‘kilissanti vata, bho, sattā; kilissanti vata, bho, sattā’’ti! Atha kho āyasmā aṅgulimālo sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā aṅgulimālo bhagavantaṃ etadavoca – ‘‘idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ [Pg.306] piṇḍāya pāvisiṃ. Addasaṃ kho ahaṃ, bhante, sāvatthiyaṃ sapadānaṃ piṇḍāya caramāno aññataraṃ itthiṃ mūḷhagabbhaṃ vighātagabbhaṃ’’. Disvāna mayhaṃ etadahosi – ‘‘kilissanti vata, bho, sattā; kilissanti vata, bho, sattā’’ti!

Then the Venerable Aṅgulimāla, having dressed in the morning, took his bowl and robe and entered Sāvatthī for alms-food. As the Venerable Aṅgulimāla was walking for alms-food from house to house in Sāvatthī, he saw a certain woman with a malpositioned fetus and an obstructed birth. Having seen her, this thought occurred to him: 'Oh, how beings are afflicted! Oh, how beings are afflicted!' Then the Venerable Aṅgulimāla, having walked for alms-food in Sāvatthī and returned from his alms-round after his meal, approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the Venerable Aṅgulimāla said this to the Blessed One: 'Here, Bhante, having dressed in the morning, I took my bowl and robe and entered Sāvatthī for alms-food. As I was walking for alms-food from house to house in Sāvatthī, Bhante, I saw a certain woman with a malpositioned fetus and an obstructed birth. Having seen her, this thought occurred to me: "Oh, how beings are afflicted! Oh, how beings are afflicted!"'

‘‘Tena hi tvaṃ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṃ itthiṃ evaṃ vadehi – ‘yatohaṃ, bhagini, jāto nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’’’ti.

“In that case, Aṅgulimāla, go to that woman. Having approached her, say this: ‘Sister, since I was born, I do not recall intentionally depriving a living being of life. By this truth, may there be well-being for you, may there be well-being for the fetus.’”

‘‘So hi nūna me, bhante, sampajānamusāvādo bhavissati. Mayā hi, bhante, bahū sañcicca pāṇā jīvitā voropitā’’ti. ‘‘Tena hi tvaṃ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṃ itthiṃ evaṃ vadehi – ‘yatohaṃ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’’’ti.

“But Bhante, that would surely be a deliberate lie on my part, for I, Bhante, have intentionally deprived many living beings of life.” “In that case, Aṅgulimāla, go to that woman. Having approached her, say this: ‘Sister, since I was born with the noble birth, I do not recall intentionally depriving a living being of life. By this truth, may there be well-being for you, may there be well-being for the fetus.’”

‘‘Evaṃ, bhante’’ti kho āyasmā aṅgulimālo bhagavato paṭissutvā yena sā itthī tenupasaṅkami; upasaṅkamitvā taṃ itthiṃ etadavoca – ‘‘yatohaṃ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’’ti. Atha khvāssā itthiyā sotthi ahosi, sotthi gabbhassa.

“So be it, Bhante.” Having thus assented to the Blessed One, the Venerable Aṅgulimāla went to that woman. Having approached her, he said this: “Sister, since I was born with the noble birth, I do not recall intentionally depriving a living being of life. By this truth, may there be well-being for you, may there be well-being for the fetus.” Then there was well-being for the woman and well-being for the fetus.

Atha kho āyasmā aṅgulimālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā aṅgulimālo arahataṃ ahosi.

Then the Venerable Aṅgulimāla, dwelling alone, withdrawn, heedful, ardent, and resolute, before long realized for himself with direct knowledge, in this very life, that unsurpassed culmination of the holy life for which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelt therein. He knew directly: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.’ And the Venerable Aṅgulimāla became one of the Arahants.

352. Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Tena kho pana samayena aññenapi leḍḍu khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi [Pg.307] daṇḍo khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi sakkharā khittā āyasmato aṅgulimālassa kāye nipatati. Atha kho āyasmā aṅgulimālo bhinnena sīsena, lohitena gaḷantena, bhinnena pattena, vipphālitāya saṅghāṭiyā yena bhagavā tenupasaṅkami. Addasā kho bhagavā āyasmantaṃ aṅgulimālaṃ dūratova āgacchantaṃ. Disvāna āyasmantaṃ aṅgulimālaṃ etadavoca – ‘‘adhivāsehi tvaṃ, brāhmaṇa, adhivāsehi tvaṃ, brāhmaṇa. Yassa kho tvaṃ, brāhmaṇa, kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni niraye pacceyyāsi tassa tvaṃ, brāhmaṇa, kammassa vipākaṃ diṭṭheva dhamme paṭisaṃvedesī’’ti. Atha kho āyasmā aṅgulimālo rahogato paṭisallīno vimuttisukhaṃ paṭisaṃvedi; tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

352. Then, the Venerable Aṅgulimāla, having dressed in the morning, took his bowl and robe and entered Sāvatthī for alms-food. Now at that time, a clod thrown by someone fell on the body of the Venerable Aṅgulimāla, a stick thrown by another fell on the body of the Venerable Aṅgulimāla, and a shard thrown by yet another fell on the body of the Venerable Aṅgulimāla. Then the Venerable Aṅgulimāla—with his head split open, with blood flowing, with his bowl broken, and with his outer robe torn—approached the Blessed One. The Blessed One saw the Venerable Aṅgulimāla coming from afar. Seeing him, the Blessed One said this to the Venerable Aṅgulimāla: “Endure it, Brahmin! Endure it, Brahmin! You are experiencing in this very life the result of that kamma for which you might have been tormented in hell for many years, for many hundreds of years, for many thousands of years.” Then the Venerable Aṅgulimāla, having gone to a secluded place and dwelling in solitude, experienced the bliss of liberation. At that time, he uttered this inspired utterance:

‘‘Yo pubbeva pamajjitvā, pacchā so nappamajjati;

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā.

“He who was formerly heedless, but afterwards is not, illumines this world like the moon freed from a cloud.

‘‘Yassa pāpaṃ kataṃ kammaṃ, kusalena pidhīyati ;

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā.

“Whose evil deed that was done is covered by a wholesome one, he illumines this world like the moon freed from a cloud.

‘‘Yo have daharo bhikkhu, yuñjati buddhasāsane;

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā.

“Indeed, a young bhikkhu who applies himself to the Buddha’s teaching illumines this world, like the moon freed from a cloud.

‘‘Disā hi me dhammakathaṃ suṇantu,Disā hi me yuñjantu buddhasāsane;

Disā hi me te manujā bhajantu,Ye dhammamevādapayanti santo.

“May my enemies hear a talk on the Dhamma, may my enemies devote themselves to the Buddha’s teaching; may my enemies associate with those good people who lead others to accept the Dhamma.

‘‘Disā hi me khantivādānaṃ, avirodhappasaṃsīnaṃ;

Suṇantu dhammaṃ kālena, tañca anuvidhīyantu.

“May my enemies listen in due season to the Dhamma of those who speak on patience and praise non-opposition, and may they act in accordance with it.

‘‘Na hi jātu so mamaṃ hiṃse, aññaṃ vā pana kiñci naṃ ;

Pappuyya paramaṃ santiṃ, rakkheyya tasathāvare.

“May he never harm me, nor any other being whatsoever. Having attained the supreme peace, may he protect beings, both moving and still.

‘‘Udakañhi [Pg.308] nayanti nettikā, usukārā namayanti tejanaṃ;

Dāruṃ namayanti tacchakā, attānaṃ damayanti paṇḍitā.

“Irrigators lead the water, fletchers straighten the arrow-shaft, carpenters shape the wood; the wise tame themselves.

‘‘Daṇḍeneke damayanti, aṅkusehi kasāhi ca;

Adaṇḍena asatthena, ahaṃ dantomhi tādinā.

“Some tame with a rod, with goads, and with whips; I was tamed by one such, who has no rod nor any weapon.

‘‘Ahiṃsakoti me nāmaṃ, hiṃsakassa pure sato;

Ajjāhaṃ saccanāmomhi, na naṃ hiṃsāmi kiñci naṃ.

“‘Ahiṃsaka’ (Harmless) was my name, though formerly I was a harmer. Today I am true to my name, for I harm no one at all.

‘‘Coro ahaṃ pure āsiṃ, aṅgulimāloti vissuto;

Vuyhamāno mahoghena, buddhaṃ saraṇamāgamaṃ.

“Formerly I was a robber, renowned as Aṅgulimāla. Swept along by the great flood, I went to the Buddha for refuge.

‘‘Lohitapāṇi pure āsiṃ, aṅgulimāloti vissuto;

Saraṇagamanaṃ passa, bhavanetti samūhatā.

Formerly, I was one with blood-smeared hands, renowned as Aṅgulimāla. Behold my going for refuge! The craving that leads to existence has been uprooted.

‘‘Tādisaṃ kammaṃ katvāna, bahuṃ duggatigāminaṃ;

Phuṭṭho kammavipākena, aṇaṇo bhuñjāmi bhojanaṃ.

Having done many such deeds that lead to a woeful state, I have been touched by the fruit of my kamma; now, being free from debt, I eat my food.

‘‘Pamādamanuyuñjanti, bālā dummedhino janā;

Appamādañca medhāvī, dhanaṃ seṭṭhaṃva rakkhati.

Fools, witless people, indulge in heedlessness; but the wise guard heedfulness as their greatest treasure.

‘‘Mā pamādamanuyuñjetha, mā kāmarati santhavaṃ;

Appamatto hi jhāyanto, pappoti vipulaṃ sukhaṃ.

Do not devote yourselves to heedlessness, nor to intimacy with sensual delight. For the heedful one, meditating, attains vast happiness.

‘‘Svāgataṃ nāpagataṃ, nayidaṃ dummantitaṃ mama;

Saṃvibhattesu dhammesu, yaṃ seṭṭhaṃ tadupāgamaṃ.

This was a good coming, not a bad coming; this was not ill-conceived by me. Among the well-expounded teachings, I have attained that which is supreme.

‘‘Svāgataṃ nāpagataṃ, nayidaṃ dummantitaṃ mama;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti.

This was a good coming, not a bad coming; this was not ill-conceived by me. The three knowledges have been attained; the Buddha’s teaching has been fulfilled.

Aṅgulimālasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

The Aṅgulimāla Sutta, the sixth, is concluded.

7. Piyajātikasuttaṃ

7. The Discourse on What is Born from the Dear

353. Evaṃ [Pg.309] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarassa gahapatissa ekaputtako piyo manāpo kālaṅkato hoti. Tassa kālaṃkiriyāya neva kammantā paṭibhanti na bhattaṃ paṭibhāti. So āḷāhanaṃ gantvā kandati – ‘‘kahaṃ, ekaputtaka, kahaṃ, ekaputtakā’’ti! Atha kho so gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ gahapatiṃ bhagavā etadavoca – ‘‘na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṃ aññathatta’’nti. ‘‘Kiñhi me, bhante, indriyānaṃ nāññathattaṃ bhavissati; mayhañhi, bhante, ekaputto piyo manāpo kālaṅkato. Tassa kālaṃkiriyāya neva kammantā paṭibhanti, na bhattaṃ paṭibhāti. Sohaṃ āḷāhanaṃ gantvā kandāmi – ‘kahaṃ, ekaputtaka, kahaṃ, ekaputtakā’’’ti! ‘‘Evametaṃ, gahapati, evametaṃ, gahapati ! Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā’’ti. ‘‘Kassa kho nāmetaṃ, bhante, evaṃ bhavissati – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti? Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā’’ti. Atha kho so gahapati bhagavato bhāsitaṃ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkāmi.

353. Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, a certain householder had a dear and beloved only son who had passed away. Due to his passing, he took no interest in his work, nor did food appeal to him. He would go to the charnel ground and weep, crying, “Where are you, my only son? Where are you, my only son?” Then that householder approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One said to him, “Householder, your faculties are not established in your own mind; there is an alteration in your faculties.” “Venerable sir, how could there not be an alteration in my faculties? My dear and beloved only son has passed away. Due to his passing, I take no interest in my work, nor does food appeal to me. I go to the charnel ground and weep, crying, ‘Where are you, my only son? Where are you, my only son?’” “That is so, householder, that is so! For sorrow, lamentation, pain, distress, and despair are born of what is dear, they originate from what is dear.” “Venerable sir, who would ever think that sorrow, lamentation, pain, distress, and despair are born of what is dear, that they originate from what is dear? Surely, venerable sir, joy and happiness are born of what is dear, they originate from what is dear.” Then that householder, not delighting in the Blessed One’s words and rejecting them, got up from his seat and left.

354. Tena kho pana samayena sambahulā akkhadhuttā bhagavato avidūre akkhehi dibbanti. Atha kho so gahapati yena te akkhadhuttā tenupasaṅkami; upasaṅkamitvā akkhadhutte etadavoca – ‘‘idhāhaṃ, bhonto, yena samaṇo gotamo tenupasaṅkamiṃ; upasaṅkamitvā samaṇaṃ gotamaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinnaṃ kho maṃ, bhonto, samaṇo gotamo etadavoca – ‘na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṃ aññathatta’nti. Evaṃ vutte, ahaṃ, bhonto, samaṇaṃ gotamaṃ etadavocaṃ – ‘kiñhi me, bhante, indriyānaṃ nāññathattaṃ bhavissati; mayhañhi, bhante, ekaputtako piyo manāpo kālaṅkato. Tassa kālaṃkiriyāya neva kammantā paṭibhanti, na bhattaṃ paṭibhāti[Pg.310]. Sohaṃ āḷāhanaṃ gantvā kandāmi – kahaṃ, ekaputtaka, kahaṃ, ekaputtakā’ti! ‘Evametaṃ, gahapati, evametaṃ, gahapati! Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. ‘Kassa kho nāmetaṃ, bhante, evaṃ bhavissati – piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā? Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā’ti. Atha khvāhaṃ, bhonto, samaṇassa gotamassa bhāsitaṃ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkami’’nti. ‘‘Evametaṃ, gahapati, evametaṃ, gahapati! Piyajātikā hi, gahapati, ānandasomanassā piyappabhavikā’’ti. Atha kho so gahapati ‘‘sameti me akkhadhuttehī’’ti pakkāmi. Atha kho idaṃ kathāvatthu anupubbena rājantepuraṃ pāvisi.

354. Now at that time, a number of gamblers were playing with dice not far from the Blessed One. Then that householder approached those gamblers and said to them: “Sirs, I approached the ascetic Gotama; having approached, I paid homage to the ascetic Gotama and sat down to one side. To me sitting to one side, sirs, the ascetic Gotama said this: ‘Householder, your faculties are not established in your own mind; there is an alteration in your faculties.’ When this was said, sirs, I said this to the ascetic Gotama: ‘Venerable sir, how could there not be an alteration in my faculties? My dear and beloved only son has passed away. Due to his passing, I take no interest in my work, nor does food appeal to me. I go to the charnel ground and weep, crying: “Where are you, my only son? Where are you, my only son?”’ He said: ‘That is so, householder, that is so! For sorrow, lamentation, pain, distress, and despair are born from what is dear; they originate from what is dear.’ I replied: ‘Venerable sir, who would ever think that sorrow, lamentation, pain, distress, and despair are born from what is dear, that they originate from what is dear? Surely, venerable sir, joy and happiness are born from what is dear; they originate from what is dear.’ Then, sirs, not delighting in the ascetic Gotama’s words and rejecting them, I got up from my seat and left.” The gamblers said: “That is so, householder, that is so! For joy and happiness are born from what is dear; they originate from what is dear.” Then that householder, thinking, “My view agrees with the gamblers,” departed. And this topic of conversation gradually entered the royal palace.

355. Atha kho rājā pasenadi kosalo mallikaṃ deviṃ āmantesi – ‘‘idaṃ te, mallike, samaṇena gotamena bhāsitaṃ – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’’’ti. ‘‘Sacetaṃ, mahārāja, bhagavatā bhāsitaṃ, evameta’’nti. ‘‘Evameva panāyaṃ mallikā yaññadeva samaṇo gotamo bhāsati taṃ tadevassa abbhanumodati’’. ‘‘Sacetaṃ, mahārāja, bhagavatā bhāsitaṃ evametanti. Seyyathāpi nāma, yaññadeva ācariyo antevāsissa bhāsati taṃ tadevassa antevāsī abbhanumodati – ‘evametaṃ, ācariya, evametaṃ, ācariyā’’’ti. ‘‘Evameva kho tvaṃ, mallike, yaññadeva samaṇo gotamo bhāsati taṃ tadevassa abbhanumodasi’’. ‘‘Sacetaṃ, mahārāja, bhagavatā bhāsitaṃ evameta’’nti. ‘‘Carapi, re mallike, vinassā’’ti. Atha kho mallikā devī nāḷijaṅghaṃ brāhmaṇaṃ āmantesi – ‘‘ehi tvaṃ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘mallikā, bhante, devī bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘bhāsitā nu kho, bhante, bhagavatā esā vācā – piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. Yathā te bhagavā byākaroti taṃ sādhukaṃ uggahetvā mama āroceyyāsi. Na hi tathāgatā vitathaṃ bhaṇantī’’ti. ‘‘Evaṃ, bhotī’’ti kho nāḷijaṅgho brāhmaṇo mallikāya deviyā paṭissutvā yena bhagavā [Pg.311] tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nāḷijaṅgho brāhmaṇo bhagavantaṃ etadavoca – ‘‘mallikā, bho gotama, devī bhoto gotamassa pāde sirasā vandati; appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – ‘bhāsitā nu kho, bhante, bhagavatā esā vācā – piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’’’ti.

355. Then King Pasenadi of Kosala addressed Queen Mallikā: “Mallikā, this was spoken by the ascetic Gotama: ‘Sorrow, lamentation, pain, grief, and despair are born of what is dear, originate from what is dear.’” “If, great king, that was spoken by the Blessed One, then so it is.” “This Mallikā just approves of whatever the ascetic Gotama says. Just as whatever a teacher says to a student, the student approves it—‘So it is, teacher, so it is’—in the very same way, Mallikā, you approve of whatever the ascetic Gotama says.” “If, great king, that was spoken by the Blessed One, then so it is.” “Begone, you wretch, Mallikā! Perish!” Then Queen Mallikā addressed the brahmin Nāḷijaṅgha: “Come, brahmin, approach the Blessed One. Having approached, in my name bow your head to the Blessed One’s feet and inquire about his freedom from illness and affliction, his nimbleness, strength, and comfortable abiding—‘Venerable sir, Queen Mallikā bows her head to the Blessed One’s feet and inquires about his freedom from illness and affliction, his nimbleness, strength, and comfortable abiding.’ And say this: ‘Venerable sir, was this statement spoken by the Blessed One—“Sorrow, lamentation, pain, grief, and despair are born of what is dear, originate from what is dear”?’ However the Blessed One explains it to you, having learned it well, you must report it back to me. For the Tathāgatas do not speak what is false.” “Yes, madam,” replied the brahmin Nāḷijaṅgha to Queen Mallikā. He then approached the Blessed One and exchanged greetings with him. After some pleasant and memorable conversation, he sat down to one side. Seated to one side, the brahmin Nāḷijaṅgha said to the Blessed One: “Venerable Gotama, Queen Mallikā bows her head to your feet and inquires about your freedom from illness and affliction, your nimbleness, strength, and comfortable abiding. And she says this: ‘Venerable sir, was this statement spoken by the Blessed One—“Sorrow, lamentation, pain, grief, and despair are born of what is dear, originate from what is dear”?’”

356. ‘‘Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa! Piyajātikā hi, brāhmaṇa, sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. Tadamināpetaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā. Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā mātā kālamakāsi. Sā tassā kālakiriyāya ummattikā khittacittā rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me mātaraṃ addassatha, api me mātaraṃ addassathā’ti? Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.

356. “So it is, brahmin, so it is! For sorrow, lamentation, pain, grief, and despair are indeed born from what is dear, they originate from what is dear. And in this way, brahmin, it should be understood how sorrow, lamentation, pain, grief, and despair are born from what is dear, originate from what is dear. Formerly, brahmin, in this very Sāvatthī, a certain woman’s mother died. At her death, she became deranged, her mind unhinged. She went from street to street, from crossroad to crossroad, approaching people and saying, ‘Have you seen my mother? Have you seen my mother?’ In this way too, brahmin, it should be understood how sorrow, lamentation, pain, grief, and despair are born from what is dear, originate from what is dear.”

‘‘Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā pitā kālamakāsi… bhātā kālamakāsi… bhaginī kālamakāsi… putto kālamakāsi… dhītā kālamakāsi… sāmiko kālamakāsi. Sā tassa kālakiriyāya ummattikā khittacittā rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me sāmikaṃ addassatha, api me sāmikaṃ addassathā’ti? Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.

“Formerly, brahmin, in this very Sāvatthī, a certain woman’s father died… her brother died… her sister died… her son died… her daughter died… her husband died. At his death, she became deranged, her mind unhinged. She went from street to street, from crossroad to crossroad, approaching people and saying: ‘Have you seen my husband? Have you seen my husband?’ In this way too, brahmin, it should be understood how sorrow, lamentation, pain, grief, and despair are born from what is dear, originate from what is dear.”

‘‘Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa mātā kālamakāsi. So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me mātaraṃ addassatha, api me mātaraṃ addassathā’ti[Pg.312]? Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.

“Formerly, brahmin, in this very Sāvatthī, a certain man’s mother died. At her death, he became deranged, his mind unhinged. He went from street to street, from crossroad to crossroad, approaching people and saying: ‘Have you seen my mother? Have you seen my mother?’ In this way too, brahmin, it should be understood how sorrow, lamentation, pain, grief, and despair are born from what is dear, originate from what is dear.”

‘‘Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa pitā kālamakāsi… bhātā kālamakāsi… bhaginī kālamakāsi… putto kālamakāsi… dhītā kālamakāsi… pajāpati kālamakāsi. So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me pajāpatiṃ addassatha, api me pajāpatiṃ addassathā’ti? Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.

“Formerly, brahmin, in this very Sāvatthī, a certain man’s father died… his brother died… his sister died… his son died… his daughter died… his wife died. At her death, he became deranged, his mind unhinged. He went from street to street, from crossroad to crossroad, approaching people and saying: ‘Have you seen my wife? Have you seen my wife?’ In this way too, brahmin, it should be understood how sorrow, lamentation, pain, grief, and despair are born from what is dear, originate from what is dear.”

‘‘Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarā itthī ñātikulaṃ agamāsi. Tassā te ñātakā sāmikaṃ acchinditvā aññassa dātukāmā. Sā ca taṃ na icchati. Atha kho sā itthī sāmikaṃ etadavoca – ‘ime, maṃ, ayyaputta, ñātakā tvaṃ acchinditvā aññassa dātukāmā. Ahañca taṃ na icchāmī’ti. Atha kho so puriso taṃ itthiṃ dvidhā chetvā attānaṃ upphālesi – ‘ubho pecca bhavissāmā’ti. Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’’ti.

“Formerly, Brahmin, in this very Sāvatthī, a certain woman went to her relatives’ home. Her relatives, intending to separate her from her husband, wanted to give her to another, but she did not want him. Then that woman said to her husband: ‘My lord, these relatives of mine intend to separate me from you and give me to another, but I do not desire him.’ Then that man cut that woman in two and ripped open his own belly, thinking: ‘We shall both be together in the next life.’ By this method too, Brahmin, it should be understood how sorrow, lamentation, pain, grief, and despair are born from what is dear, have what is dear as their origin.”

357. Atha kho nāḷijaṅgho brāhmaṇo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena mallikā devī tenupasaṅkami; upasaṅkamitvā yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ mallikāya deviyā ārocesi. Atha kho mallikā devī yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṃ pasenadiṃ kosalaṃ etadavoca – ‘‘taṃ kiṃ maññasi, mahārāja, piyā te vajirī kumārī’’ti? ‘‘Evaṃ, mallike, piyā me vajirī kumārī’’ti. ‘‘Taṃ kiṃ maññasi, mahārāja, vajiriyā te kumāriyā vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Vajiriyā me, mallike, kumāriyā vipariṇāmaññathābhāvā jīvitassapi siyā [Pg.313] aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

357. Then the Brahmin Nāḷijaṅgha, having rejoiced and approved of the Blessed One’s words, rose from his seat and approached Queen Mallikā. Having approached, he related to Queen Mallikā all the conversation he had had with the Blessed One. Then Queen Mallikā approached King Pasenadi of Kosala and said to him: “What do you think, great king? Is Princess Vajirī dear to you?” “Yes, Mallikā, Princess Vajirī is dear to me.” “What do you think, great king? If change and alteration were to befall Princess Vajirī, would sorrow, lamentation, pain, grief, and despair arise in you?” “Mallikā, if change and alteration were to befall Princess Vajirī, even my life might be altered; how could sorrow, lamentation, pain, grief, and despair not arise in me?” “This, great king, is what the Blessed One—who knows and sees, the Arahant, the Perfectly Enlightened One—was referring to when he said: ‘Sorrow, lamentation, pain, grief, and despair are born from what is dear, have what is dear as their origin.’”

‘‘Taṃ kiṃ maññasi, mahārāja, piyā te vāsabhā khattiyā’’ti? ‘‘Evaṃ, mallike, piyā me vāsabhā khattiyā’’ti. ‘‘Taṃ kiṃ maññasi, mahārāja, vāsabhāya te khattiyāya vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Vāsabhāya me, mallike, khattiyāya vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

“What do you think, great king? Is Queen Vāsabhakhattiyā dear to you?” “Yes, Mallikā, Queen Vāsabhakhattiyā is dear to me.” “What do you think, great king? If change and alteration were to befall Queen Vāsabhakhattiyā, would sorrow, lamentation, pain, grief, and despair arise in you?” “Mallikā, if change and alteration were to befall Queen Vāsabhakhattiyā, even my life might be altered; how could sorrow, lamentation, pain, grief, and despair not arise in me?” “This, great king, is what the Blessed One—who knows and sees, the Arahant, the Perfectly Enlightened One—was referring to when he said: ‘Sorrow, lamentation, pain, grief, and despair are born from what is dear, have what is dear as their origin.’”

‘‘Taṃ kiṃ maññasi, mahārāja, piyo te viṭaṭūbho senāpatī’’ti? ‘‘Evaṃ, mallike, piyo me viṭaṭūbho senāpatī’’ti. ‘‘Taṃ kiṃ maññasi, mahārāja, viṭaṭūbhassa te senāpatissa vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Viṭaṭūbhassa me, mallike, senāpatissa vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

“What do you think, great king? Is your general Viṭaṭūbha dear to you?” “Yes, Mallikā, my general Viṭaṭūbha is dear to me.” “What do you think, great king? If change and alteration were to befall your general Viṭaṭūbha, would sorrow, lamentation, pain, grief, and despair arise in you?” “Mallikā, if change and alteration were to befall my general Viṭaṭūbha, even my life might be altered; how could sorrow, lamentation, pain, grief, and despair not arise in me?” “This, great king, is what the Blessed One—who knows and sees, the Arahant, the Perfectly Enlightened One—was referring to when he said: ‘Sorrow, lamentation, pain, grief, and despair are born from what is dear, have what is dear as their origin.’”

‘‘Taṃ kiṃ maññasi, mahārāja, piyā te aha’’nti? ‘‘Evaṃ, mallike, piyā mesi tva’’nti. ‘‘Taṃ kiṃ maññasi, mahārāja, mayhaṃ te vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Tuyhañhi me, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

“What do you think, great king, am I dear to you?” “Yes, Mallikā, you are dear to me.” “What do you think, great king, if change and alteration were to befall me, would sorrow, lamentation, pain, grief, and despair arise in you?” “Indeed, Mallikā, if change and alteration were to befall you, even my life might be altered; how could sorrow, lamentation, pain, grief, and despair not arise in me?” “This, great king, is what the Blessed One—who knows and sees, the Arahant, the Perfectly Enlightened One—was referring to when he said: ‘Sorrow, lamentation, pain, grief, and despair are born from what is dear, have what is dear as their origin.’”

‘‘Taṃ [Pg.314] kiṃ maññasi, mahārāja, piyā te kāsikosalā’’ti? ‘‘Evaṃ, mallike, piyā me kāsikosalā. Kāsikosalānaṃ, mallike, ānubhāvena kāsikacandanaṃ paccanubhoma, mālāgandhavilepanaṃ dhāremā’’ti. ‘‘Taṃ kiṃ maññasi, mahārāja, kāsikosalānaṃ te vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Kāsikosalānañhi, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā’’ti? ‘‘Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’’’ti.

“What do you think, great king, are Kāsi and Kosala dear to you?” “Yes, Mallikā, Kāsi and Kosala are dear to me. By the influence of Kāsi and Kosala, we enjoy Kāsi sandalwood and wear garlands, perfumes, and ointments.” “What do you think, great king, if change and alteration were to befall Kāsi and Kosala, would sorrow, lamentation, pain, grief, and despair arise in you?” “Mallikā, if change and alteration were to befall Kāsi and Kosala, even my life might be altered; how could sorrow, lamentation, pain, grief, and despair not arise in me?” “This, great king, is what the Blessed One—who knows and sees, the Arahant, the Perfectly Enlightened One—was referring to when he said: ‘Sorrow, lamentation, pain, grief, and despair are born from what is dear, have what is dear as their origin.’”

‘‘Acchariyaṃ, mallike, abbhutaṃ, mallike! Yāvañca so bhagavā paññāya ativijjha maññe passati. Ehi, mallike, ācamehī’’ti. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi – ‘‘namo tassa bhagavato arahato sammāsambuddhassa, namo tassa bhagavato arahato sammāsambuddhassa, namo tassa bhagavato arahato sammāsambuddhassā’’ti.

“Wonderful, Mallikā! Amazing, Mallikā! How exceedingly that Blessed One penetrates with wisdom and sees. Come, Mallikā, bring water for rinsing.” Then King Pasenadi of Kosala rose from his seat, arranged his upper robe over one shoulder, and, extending his joined hands in reverence toward the Blessed One, uttered this inspired utterance three times: “Homage to that Blessed One, the Arahant, the Perfectly Enlightened One! Homage to that Blessed One, the Arahant, the Perfectly Enlightened One! Homage to that Blessed One, the Arahant, the Perfectly Enlightened One!”

Piyajātikasuttaṃ niṭṭhitaṃ sattamaṃ.

The Piyajātika Sutta, the seventh, is concluded.

8. Bāhitikasuttaṃ

8. The Bāhitika Sutta

358. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya. Tena kho pana samayena rājā pasenadi kosalo ekapuṇḍarīkaṃ nāgaṃ abhiruhitvā sāvatthiyā niyyāti divā divassa. Addasā kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna sirivaḍḍhaṃ mahāmattaṃ āmantesi – ‘‘āyasmā no eso, samma sirivaḍḍha, ānando’’ti[Pg.315]. ‘‘Evaṃ, mahārāja, āyasmā eso ānando’’ti. Atha kho rājā pasenadi kosalo aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vandāhi – ‘rājā, bhante, pasenadi kosalo āyasmato ānandassa pāde sirasā vandatī’ti. Evañca vadehi – ‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṃ karaṇīyaṃ, āgametu kira, bhante, āyasmā ānando muhuttaṃ anukampaṃ upādāyā’’’ti. ‘‘Evaṃ, devā’’ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so puriso āyasmantaṃ ānandaṃ etadavoca – ‘‘rājā, bhante, pasenadi kosalo āyasmato ānandassa pāde sirasā vandati; evañca vadeti – ‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṃ karaṇīyaṃ, āgametu kira, bhante, āyasmā ānando muhuttaṃ anukampaṃ upādāyā’’’ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena. Atha kho rājā pasenadi kosalo yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattikova yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ etadavoca – ‘‘sace, bhante, āyasmato ānandassa na kiñci accāyikaṃ karaṇīyaṃ, sādhu, bhante, āyasmā ānando yena aciravatiyā nadiyā tīraṃ tenupasaṅkamatu anukampaṃ upādāyā’’ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena.

358. Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, in the morning, the Venerable Ānanda, having dressed, took his bowl and robe, and entered Sāvatthī for alms. Having walked for alms in Sāvatthī and returned from the alms round after the meal, he approached the Eastern Monastery, Migāramātā’s Mansion, for the day’s abiding. At that time, King Pasenadi of Kosala had mounted the elephant Ekapuṇḍarīka and was leaving Sāvatthī in the middle of the day. From a distance, King Pasenadi of Kosala saw the Venerable Ānanda approaching. Having seen him, he addressed his minister Sirivaḍḍha: “Friend Sirivaḍḍha, is that not the Venerable Ānanda?” “Yes, great king, that is the Venerable Ānanda.” Then King Pasenadi of Kosala addressed a certain man: “Come, good man, approach the Venerable Ānanda. Having approached, with my words bow your head at the Venerable Ānanda’s feet and say: ‘The king, venerable sir, Pasenadi of Kosala, bows his head at the Venerable Ānanda’s feet.’ And say this: ‘If, venerable sir, the Venerable Ānanda has no urgent duties, may the Venerable Ānanda please wait for a moment, out of compassion.’” “Yes, lord,” replied that man to King Pasenadi of Kosala. He then approached the Venerable Ānanda, paid homage to him, and stood to one side. Standing to one side, that man said to the Venerable Ānanda: “The king, venerable sir, Pasenadi of Kosala, bows his head at your feet and says: ‘If, venerable sir, the Venerable Ānanda has no urgent duties, may the Venerable Ānanda please wait for a moment, out of compassion.’” The Venerable Ānanda consented by silence. Then King Pasenadi of Kosala went as far as the elephant could go, dismounted from the elephant, and approached the Venerable Ānanda on foot. Having approached, he paid homage to the Venerable Ānanda and stood to one side. Standing to one side, King Pasenadi of Kosala said to the Venerable Ānanda: “If, venerable sir, the Venerable Ānanda has no urgent duties, it would be good if the Venerable Ānanda would approach the bank of the Aciravatī River, out of compassion.” The Venerable Ānanda consented by silence.

359. Atha kho āyasmā ānando yena aciravatiyā nadiyā tīraṃ tenupasaṅkami; upasaṅkamitvā aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Atha kho rājā pasenadi kosalo yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattikova yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ etadavoca – ‘‘idha, bhante, āyasmā [Pg.316] ānando hatthatthare nisīdatū’’ti. ‘‘Alaṃ, mahārāja. Nisīda tvaṃ; nisinno ahaṃ sake āsane’’ti. Nisīdi kho rājā pasenadi kosalo paññatte āsane. Nisajja kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ etadavoca – ‘‘kiṃ nu kho, bhante ānanda, so bhagavā tathārūpaṃ kāyasamācāraṃ samācareyya, yvāssa kāyasamācāro opārambho samaṇehi brāhmaṇehī’’ti ? ‘‘Na kho, mahārāja, so bhagavā tathārūpaṃ kāyasamācāraṃ samācareyya, yvāssa kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī’’ti.

359. Then the Venerable Ānanda approached the bank of the Aciravatī River; having approached, he sat down on a prepared seat at the foot of a certain tree. Then King Pasenadi of Kosala, having gone as far as the elephant could go, dismounted from the elephant and approached the Venerable Ānanda on foot; having approached, he paid homage to the Venerable Ānanda and stood to one side. Standing to one side, King Pasenadi of Kosala said to the Venerable Ānanda: “Here, venerable sir, may the Venerable Ānanda sit on this elephant saddle-cloth.” “Enough, great king. You sit down; I am seated on my own seat.” King Pasenadi of Kosala sat down on the prepared seat. Having sat down, King Pasenadi of Kosala said to the Venerable Ānanda: “Venerable Ānanda, would that Blessed One engage in such bodily conduct that would be censurable by ascetics and brahmins?” “No, great king, that Blessed One would not engage in such bodily conduct that would be censurable by wise ascetics and brahmins.”

‘‘Kiṃ pana, bhante ānanda, so bhagavā tathārūpaṃ vacīsamācāraṃ…pe… manosamācāraṃ samācareyya, yvāssa manosamācāro opārambho samaṇehi brāhmaṇehī’’ti ? ‘‘Na kho, mahārāja, so bhagavā tathārūpaṃ manosamācāraṃ samācareyya, yvāssa manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī’’ti.

“But, Venerable Ānanda, would that Blessed One engage in such verbal conduct… or such mental conduct that would be censurable by ascetics and brahmins?” “No, great king, that Blessed One would not engage in such mental conduct that would be censurable by wise ascetics and brahmins.”

‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Yañhi mayaṃ, bhante, nāsakkhimhā pañhena paripūretuṃ taṃ, bhante, āyasmatā ānandena pañhassa veyyākaraṇena paripūritaṃ. Ye te, bhante, bālā abyattā ananuvicca apariyogāhetvā paresaṃ vaṇṇaṃ vā avaṇṇaṃ vā bhāsanti, na mayaṃ taṃ sārato paccāgacchāma; ye pana te, bhante, paṇḍitā viyattā medhāvino anuvicca pariyogāhetvā paresaṃ vaṇṇaṃ vā avaṇṇaṃ vā bhāsanti, mayaṃ taṃ sārato paccāgacchāma’’.

“It is wonderful, venerable sir, it is marvelous! The very matter which we were unable to bring to completion by questioning, that matter, venerable sir, has been brought to completion by the Venerable Ānanda's explanation of the question. Those people, venerable sir, who are foolish and inept, who speak in praise or dispraise of others without investigating and without thoroughly grasping—we do not accept their words as essential. But those people, venerable sir, who are wise, skilled, and intelligent, who speak in praise or dispraise of others after investigating and thoroughly grasping—we do accept their words as essential.”

360. ‘‘Katamo pana, bhante ānanda, kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī’’ti? ‘‘Yo kho, mahārāja, kāyasamācāro akusalo’’.

360. “Venerable Ānanda, what then is the bodily conduct that is censurable by wise ascetics and brahmins?” “Great King, it is that bodily conduct which is unwholesome.”

‘‘Katamo pana, bhante, kāyasamācāro akusalo’’? ‘‘Yo kho, mahārāja, kāyasamācāro sāvajjo’’.

“Venerable sir, what then is unwholesome bodily conduct?” “Great King, it is that bodily conduct which is blameworthy.”

‘‘Katamo pana, bhante, kāyasamācāro sāvajjo’’? ‘‘Yo kho, mahārāja, kāyasamācāro sabyābajjho’’.

“Venerable sir, what then is blameworthy bodily conduct?” “Great King, it is that bodily conduct which is with affliction.”

‘‘Katamo [Pg.317] pana, bhante, kāyasamācāro sabyābajjho’’? ‘‘Yo kho, mahārāja, kāyasamācāro dukkhavipāko’’.

“Venerable sir, what then is bodily conduct that is with affliction?” “Great King, it is that bodily conduct which has a painful result.”

‘‘Katamo pana, bhante, kāyasamācāro dukkhavipāko’’? ‘‘Yo kho, mahārāja, kāyasamācāro attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; evarūpo kho, mahārāja, kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī’’ti.

“Venerable sir, what then is bodily conduct that has a painful result?” “Great King, it is that bodily conduct which conduces to one's own affliction, to the affliction of others, and to the affliction of both. For that person, unwholesome states increase and wholesome states diminish. Such bodily conduct, Great King, is censurable by wise ascetics and brahmins.”

‘‘Katamo pana, bhante ānanda, vacīsamācāro…pe… manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī’’ti? ‘‘Yo kho, mahārāja, manosamācāro akusalo’’.

“Venerable Ānanda, what then is the verbal conduct… what then is the mental conduct that is censurable by wise ascetics and brahmins?” “Great King, it is that mental conduct which is unwholesome.”

‘‘Katamo pana, bhante, manosamācāro akusalo’’? ‘‘Yo kho, mahārāja, manosamācāro sāvajjo’’.

“Venerable sir, what then is unwholesome mental conduct?” “Great King, it is that mental conduct which is blameworthy.”

‘‘Katamo pana, bhante, manosamācāro sāvajjo’’? ‘‘Yo kho, mahārāja, manosamācāro sabyābajjho’’.

“Venerable sir, what then is blameworthy mental conduct?” “Great King, it is that mental conduct which is with affliction.”

‘‘Katamo pana, bhante, manosamācāro sabyābajjho’’? ‘‘Yo kho, mahārāja, manosamācāro dukkhavipāko’’.

“Venerable sir, what then is mental conduct that is with affliction?” “Great King, it is that mental conduct which has a painful result.”

‘‘Katamo pana, bhante, manosamācāro dukkhavipāko’’? ‘‘Yo kho, mahārāja, manosamācāro attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; evarūpo kho, mahārāja, manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī’’ti.

“Venerable sir, what then is mental conduct that has a painful result?” “Great King, it is that mental conduct which conduces to one's own affliction, to the affliction of others, and to the affliction of both. For that person, unwholesome states increase and wholesome states diminish. Such mental conduct, Great King, is censurable by wise ascetics and brahmins.”

‘‘Kiṃ nu kho, bhante ānanda, so bhagavā sabbesaṃyeva akusalānaṃ dhammānaṃ pahānaṃ vaṇṇetī’’ti? ‘‘Sabbākusaladhammapahīno kho, mahārāja, tathāgato kusaladhammasamannāgato’’ti.

“Venerable Ānanda, does that Blessed One then praise the abandoning of all unwholesome states whatsoever?” “Great King, the Tathāgata has indeed abandoned all unwholesome states and is endowed with wholesome states.”

361. ‘‘Katamo pana, bhante ānanda, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī’’ti? ‘‘Yo kho, mahārāja, kāyasamācāro kusalo’’.

361. “Venerable Ānanda, what then is the bodily conduct that is irreproachable by wise ascetics and brahmins?” “Great King, it is that bodily conduct which is wholesome.”

‘‘Katamo [Pg.318] pana, bhante, kāyasamācāro kusalo’’? ‘‘Yo kho, mahārāja, kāyasamācāro anavajjo’’.

“Venerable sir, what then is wholesome bodily conduct?” “Great King, it is that bodily conduct which is blameless.”

‘‘Katamo pana, bhante, kāyasamācāro anavajjo’’? ‘‘Yo kho, mahārāja, kāyasamācāro abyābajjho’’.

“Venerable sir, what then is blameless bodily conduct?” “Great King, it is that bodily conduct which is without affliction.”

‘‘Katamo pana, bhante, kāyasamācāro abyābajjho’’? ‘‘Yo kho, mahārāja, kāyasamācāro sukhavipāko’’.

“Venerable sir, what then is bodily conduct that is without affliction?” “Great King, it is that bodily conduct which has a pleasant result.”

‘‘Katamo pana, bhante, kāyasamācāro sukhavipāko’’?

“Venerable sir, what then is bodily conduct that has a pleasant result?”

‘‘Yo kho, mahārāja, kāyasamācāro nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti; evarūpo kho, mahārāja, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī’’ti.

“Great King, it is that bodily conduct which conduces neither to one's own affliction, nor to the affliction of others, nor to the affliction of both. For that person, unwholesome states diminish and wholesome states increase. Such bodily conduct, Great King, is irreproachable by wise ascetics and brahmins.”

‘‘Katamo pana, bhante ānanda, vacīsamācāro…pe… manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī’’ti? ‘‘Yo kho, mahārāja, manosamācāro kusalo’’.

“Venerable Ānanda, what then is the verbal conduct… what then is the mental conduct that is irreproachable by wise ascetics and brahmins?” “Great King, it is that mental conduct which is wholesome.”

‘‘Katamo pana, bhante, manosamācāro kusalo’’? ‘‘Yo kho, mahārāja, manosamācāro anavajjo’’.

“Venerable sir, what then is wholesome mental conduct?” “Great King, it is that mental conduct which is blameless.”

‘‘Katamo pana, bhante, manosamācāro anavajjo’’? ‘‘Yo kho, mahārāja, manosamācāro abyābajjho’’.

“Venerable sir, what then is blameless mental conduct?” “Great King, it is that mental conduct which is without affliction.”

‘‘Katamo pana, bhante, manosamācāro abyābajjho’’? ‘‘Yo kho, mahārāja, manosamācāro sukhavipāko’’.

“Venerable sir, what then is mental conduct that is without affliction?” “Great King, it is that mental conduct which has a pleasant result.”

‘‘Katamo pana, bhante, manosamācāro sukhavipāko’’? ‘‘Yo kho, mahārāja, manosamācāro nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati. Tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Evarūpo kho, mahārāja, manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī’’ti.

“Venerable sir, what then is mental conduct that has a pleasant result?” “Great King, it is that mental conduct which conduces neither to one's own affliction, nor to the affliction of others, nor to the affliction of both. For that person, unwholesome states diminish and wholesome states increase. Such mental conduct, Great King, is irreproachable by wise ascetics and brahmins.”

‘‘Kiṃ pana, bhante ānanda, so bhagavā sabbesaṃyeva kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇetī’’ti? ‘‘Sabbākusaladhammapahīno kho, mahārāja, tathāgato kusaladhammasamannāgato’’ti.

“Venerable Ānanda, does that Blessed One then praise the accomplishment of all wholesome states whatsoever?” “Great King, the Tathāgata has indeed abandoned all unwholesome states and is endowed with wholesome states.”

362. ‘‘Acchariyaṃ[Pg.319], bhante, abbhutaṃ, bhante! Yāva subhāsitaṃ cidaṃ, bhante, āyasmatā ānandena. Iminā ca mayaṃ, bhante, āyasmato ānandassa subhāsitena attamanābhiraddhā. Evaṃ attamanābhiraddhā ca mayaṃ, bhante, āyasmato ānandassa subhāsitena. Sace, bhante, āyasmato ānandassa hatthiratanaṃ kappeyya, hatthiratanampi mayaṃ āyasmato ānandassa dadeyyāma. Sace, bhante, āyasmato ānandassa assaratanaṃ kappeyya, assaratanampi mayaṃ āyasmato ānandassa dadeyyāma. Sace, bhante, āyasmato ānandassa gāmavaraṃ kappeyya, gāmavarampi mayaṃ āyasmato ānandassa dadeyyāma. Api ca, bhante, mayampetaṃ jānāma – ‘netaṃ āyasmato ānandassa kappatī’ti. Ayaṃ me, bhante, bāhitikā raññā māgadhena ajātasattunā vedehiputtena vatthanāḷiyā pakkhipitvā pahitā soḷasasamā āyāmena, aṭṭhasamā vitthārena. Taṃ, bhante, āyasmā ānando paṭiggaṇhātu anukampaṃ upādāyā’’ti. ‘‘Alaṃ, mahārāja, paripuṇṇaṃ me ticīvara’’nti.

362. “Wonderful, Venerable Sir! Marvelous, Venerable Sir! How well spoken this is by the Venerable Ānanda. And we, Venerable Sir, are pleased and delighted with the Venerable Ānanda’s well-spoken words. Indeed, being so pleased and delighted with the Venerable Ānanda’s well-spoken words, Venerable Sir, if an elephant-treasure were fitting for the Venerable Ānanda, we would give the Venerable Ānanda an elephant-treasure. If a horse-treasure were fitting for the Venerable Ānanda, we would give the Venerable Ānanda a horse-treasure. If a choice village were fitting for the Venerable Ānanda, we would give the Venerable Ānanda a choice village. Moreover, Venerable Sir, we know this: ‘This is not fitting for the Venerable Ānanda.’ This, Venerable Sir, is a Bāhitika cloth sent to me by King Ajātasattu of Magadha, son of the Videhan queen, placed in a cloth wrapping—sixteen cubits in length and eight cubits in width. Venerable Sir, may the Venerable Ānanda accept it out of compassion.” “Enough, Great King. My three robes are complete.”

‘‘Ayaṃ, bhante, aciravatī nadī diṭṭhā āyasmatā ceva ānandena amhehi ca. Yadā uparipabbate mahāmegho abhippavuṭṭho hoti, athāyaṃ aciravatī nadī ubhato kūlāni saṃvissandantī gacchati; evameva kho, bhante, āyasmā ānando imāya bāhitikāya attano ticīvaraṃ karissati. Yaṃ panāyasmato ānandassa purāṇaṃ ticīvaraṃ taṃ sabrahmacārīhi saṃvibhajissati. Evāyaṃ amhākaṃ dakkhiṇā saṃvissandantī maññe gamissati. Paṭiggaṇhātu, bhante, āyasmā ānando bāhitika’’nti. Paṭiggahesi kho āyasmā ānando bāhitikaṃ.

“Venerable Sir, this Aciravatī River has been seen by the Venerable Ānanda and by us. When a great rain cloud pours down on the mountaintop, then this Aciravatī River flows, overflowing both banks. In the same way, Venerable Sir, the Venerable Ānanda will make his own triple robe from this Bāhitika cloth. And whatever old triple robe the Venerable Ānanda has, he will share it with his fellows in the holy life. Thus, our offering, I think, will flow forth. Venerable Sir, may the Venerable Ānanda accept the Bāhitika cloth.” The Venerable Ānanda accepted the Bāhitika cloth.

Atha kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ etadavoca – ‘‘handa ca dāni mayaṃ, bhante ānanda, gacchāma; bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, mahārāja, kālaṃ maññasī’’ti. Atha kho rājā pasenadi kosalo āyasmato ānandassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ ānandaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Then King Pasenadi of Kosala said to the Venerable Ānanda: “Well then, Venerable Ānanda, we shall now depart; we have much to do, many duties to attend to.” “Great King, you may now depart at the time you think fit.” Then King Pasenadi of Kosala, having rejoiced in and approved of the Venerable Ānanda’s words, rose from his seat, paid homage to the Venerable Ānanda, circumambulated him, keeping him to the right, and departed.

363. Atha [Pg.320] kho āyasmā ānando acirapakkantassa rañño pasenadissa kosalassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando yāvatako ahosi raññā pasenadinā kosalena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Tañca bāhitikaṃ bhagavato pādāsi. Atha kho bhagavā bhikkhū āmantesi – ‘‘lābhā, bhikkhave, rañño pasenadissa kosalassa, suladdhalābhā, bhikkhave, rañño pasenadissa kosalassa; yaṃ rājā pasenadi kosalo labhati ānandaṃ dassanāya, labhati payirupāsanāyā’’ti.

363. Then, soon after King Pasenadi of Kosala had departed, the Venerable Ānanda approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda reported to the Blessed One the entire conversation he had with King Pasenadi of Kosala. He also presented the Bāhitika cloth to the Blessed One. Then the Blessed One addressed the bhikkhus: “It is a gain, bhikkhus, for King Pasenadi of Kosala; it is a great gain, bhikkhus, for King Pasenadi of Kosala, that King Pasenadi of Kosala gets to see Ānanda and gets to attend upon him.”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

This the Blessed One said. Pleased, those bhikkhus delighted in the Blessed One’s words.

Bāhitikasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

The Bāhitika Sutta, the eighth, is concluded.

9. Dhammacetiyasuttaṃ

9. The Discourse on Monuments to the Dhamma

364. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati medāḷupaṃ nāma sakyānaṃ nigamo. Tena kho pana samayena rājā pasenadi kosalo nagarakaṃ anuppatto hoti kenacideva karaṇīyena. Atha kho rājā pasenadi kosalo dīghaṃ kārāyanaṃ āmantesi – ‘‘yojehi, samma kārāyana, bhadrāni bhadrāni yānāni, uyyānabhūmiṃ gacchāma subhūmiṃ dassanāyā’’ti. ‘‘Evaṃ, devā’’ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi – ‘‘yuttāni kho te, deva, bhadrāni bhadrāni yānāni. Yassadāni kālaṃ maññasī’’ti. Atha kho rājā pasenadi kosalo bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā niyyāsi mahaccā rājānubhāvena. Yena ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi. Addasā kho rājā pasenadi kosalo ārāme jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno [Pg.321] rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. Disvāna bhagavantaṃyeva ārabbha sati udapādi – ‘‘imāni kho tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṃ mayaṃ taṃ bhagavantaṃ payirupāsāma arahantaṃ sammāsambuddha’’nti.

364. Thus have I heard. At one time the Blessed One was dwelling among the Sakyans in a market town of the Sakyans named Medāḷupa. Now at that time, King Pasenadi of Kosala had arrived at Nagaraka on some business. Then King Pasenadi of Kosala addressed Dīgha Kārāyana: “Good Kārāyana, harness the finest carriages. Let us go to the park grounds to see the beautiful grounds.” “As you say, Your Majesty,” Dīgha Kārāyana replied. Having had the finest carriages harnessed, he informed King Pasenadi of Kosala: “The finest carriages are harnessed for you, Your Majesty. Now is the time for what you deem fit.” Then King Pasenadi of Kosala mounted a fine carriage and, with the finest carriages, departed from Nagaraka with great royal majesty. He proceeded toward the park. He went by carriage as far as the ground was passable for a carriage, then dismounted and entered the park on foot. In the park, while walking and wandering about, King Pasenadi of Kosala saw the roots of trees that were inspiring, confidence-inspiring, quiet, with little noise, secluded from people, suitable for privacy, and fit for solitude. Upon seeing them, mindfulness arose in him directed toward the Blessed One: “These roots of trees are indeed inspiring, confidence-inspiring, quiet, with little noise, secluded from people, suitable for privacy, and fit for solitude, just like those places where we used to attend upon that Blessed One, the Arahant, the Perfectly Enlightened One.”

365. Atha kho rājā pasenadi kosalo dīghaṃ kārāyanaṃ āmantesi – ‘‘imāni kho, samma kārāyana, tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṃ mayaṃ taṃ bhagavantaṃ payirupāsāma arahantaṃ sammāsambuddhaṃ. Kahaṃ nu kho, samma kārāyana, etarahi so bhagavā viharati arahaṃ sammāsambuddho’’ti? ‘‘Atthi, mahārāja, medāḷupaṃ nāma sakyānaṃ nigamo. Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho’’ti. ‘‘Kīvadūre pana, samma kārāyana, nagarakamhā medāḷupaṃ nāma sakyānaṃ nigamo hotī’’ti? ‘‘Na dūre, mahārāja; tīṇi yojanāni; sakkā divasāvasesena gantu’’nti. ‘‘Tena hi, samma kārāyana, yojehi bhadrāni bhadrāni yānāni, gamissāma mayaṃ taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddha’’nti. ‘‘Evaṃ, devā’’ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi – ‘‘yuttāni kho te, deva, bhadrāni bhadrāni yānāni. Yassadāni kālaṃ maññasī’’ti. Atha kho rājā pasenadi kosalo bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā yena medāḷupaṃ nāma sakyānaṃ nigamo tena pāyāsi. Teneva divasāvasesena medāḷupaṃ nāma sakyānaṃ nigamaṃ sampāpuṇi. Yena ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi.

365. Then King Pasenadi of Kosala addressed Dīgha Kārāyana: “Good Kārāyana, these roots of trees are inspiring, confidence-inspiring, quiet, with little noise, secluded from people, suitable for privacy, and fit for solitude, just like those places where we used to attend upon that Blessed One, the Arahant, the Perfectly Enlightened One. Where, I wonder, good Kārāyana, is that Blessed One, the Arahant, the Perfectly Enlightened One, now dwelling?” “There is, Great King, a market town of the Sakyans named Medāḷupa. That Blessed One, the Arahant, the Perfectly Enlightened One, is now dwelling there.” “But how far, good Kārāyana, is the market town of the Sakyans named Medāḷupa from Nagaraka?” “Not far, Great King; three yojanas. It is possible to go there with the remainder of the day.” “In that case, good Kārāyana, harness the finest carriages. We shall go to see that Blessed One, the Arahant, the Perfectly Enlightened One.” “As you say, Your Majesty,” Dīgha Kārāyana replied to King Pasenadi of Kosala. Having had the finest carriages harnessed, he informed the king: “The finest carriages are harnessed for you, Your Majesty. Now is the time for what you deem fit.” Then King Pasenadi of Kosala mounted a fine carriage and, with the finest carriages, set out from Nagaraka toward the market town of the Sakyans named Medāḷupa. With the remainder of that very day, he reached the market town of the Sakyans named Medāḷupa. He proceeded to the park. He went by carriage as far as the ground was passable for a carriage, then dismounted from the carriage and entered the park on foot.

366. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘kahaṃ nu kho, bhante, etarahi [Pg.322] so bhagavā viharati arahaṃ sammāsambuddho? Dassanakāmā hi mayaṃ taṃ bhagavantaṃ arahantaṃ sammāsambuddha’’nti. ‘‘Eso, mahārāja, vihāro saṃvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi. Vivarissati bhagavā te dvāra’’nti. Atha kho rājā pasenadi kosalo tattheva khaggañca uṇhīsañca dīghassa kārāyanassa pādāsi. Atha kho dīghassa kārāyanassa etadahosi – ‘‘rahāyati kho dāni rājā, idheva dāni mayā ṭhātabba’’nti. Atha kho rājā pasenadi kosalo yena so vihāro saṃvutadvāro tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ. Atha kho rājā pasenadi kosalo vihāraṃ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti – ‘‘rājāhaṃ, bhante, pasenadi kosalo; rājāhaṃ, bhante, pasenadi kosalo’’ti.

366. Now at that time, a number of bhikkhus were walking up and down in the open. Then King Pasenadi of Kosala approached those bhikkhus. Having approached, he said to them: “Venerable sirs, where, I wonder, is the Blessed One, the Arahant, the Perfectly Enlightened One, now dwelling? For we are desirous of seeing that Blessed One, the Arahant, the Perfectly Enlightened One.” “That, Great King, is the dwelling with the closed door. Approach it quietly, without hurrying, enter the porch, clear your throat, and knock on the door bolt. The Blessed One will open the door for you.” Then King Pasenadi of Kosala right there gave his sword and turban to Dīgha Kārāyana. Then this thought occurred to Dīgha Kārāyana: “The king now seeks privacy. I should stay right here.” Then King Pasenadi of Kosala approached that dwelling with the closed door quietly, without hurrying, entered the porch, cleared his throat, and knocked on the door bolt. The Blessed One opened the door. Then King Pasenadi of Kosala entered the dwelling, fell with his head at the Blessed One’s feet, kissed the Blessed One’s feet with his mouth and massaged them with his hands, and announced his name: “I, venerable sir, am King Pasenadi of Kosala; I, venerable sir, am King Pasenadi of Kosala.”

367. ‘‘Kiṃ pana tvaṃ, mahārāja, atthavasaṃ sampassamāno imasmiṃ sarīre evarūpaṃ paramanipaccakāraṃ karosi, mittūpahāraṃ upadaṃsesī’’ti? ‘‘Atthi kho me, bhante, bhagavati dhammanvayo – ‘hoti sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. Idhāhaṃ, bhante, passāmi eke samaṇabrāhmaṇe pariyantakataṃ brahmacariyaṃ carante dasapi vassāni, vīsampi vassāni, tiṃsampi vassāni, cattārīsampi vassāni. Te aparena samayena sunhātā suvilittā kappitakesamassū pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti. Idha panāhaṃ, bhante, bhikkhū passāmi yāvajīvaṃ āpāṇakoṭikaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carante. Na kho panāhaṃ, bhante, ito bahiddhā aññaṃ evaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ samanupassāmi. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’’ti.

367. “Great King, seeing what special benefit do you perform such supreme reverence towards this body and show this offering of affection?” “Venerable sir, I have this inference based on the Dhamma regarding the Blessed One: ‘The Blessed One is a Perfectly Enlightened One; the Dhamma is well-expounded by the Blessed One; the Saṅgha of the Blessed One’s disciples is practicing the good way.’ Here, venerable sir, I see some ascetics and brahmins who practice a holy life with a set limit for ten years, twenty years, thirty years, or forty years. Then, at a later time, well-bathed, well-anointed, with hair and beard trimmed, they enjoy themselves, provided and endowed with the five strands of sensual pleasure. But here, venerable sir, I see bhikkhus who practice the holy life that is complete and pure for their entire lives, to their last breath. Indeed, venerable sir, outside of this Dispensation I do not see any other holy life so complete and pure. This too, venerable sir, is my inference based on the Dhamma regarding the Blessed One: ‘The Blessed One is a Perfectly Enlightened One; the Dhamma is well-expounded by the Blessed One; the Saṅgha of the Blessed One’s disciples is practicing the good way.’”

368. ‘‘Puna caparaṃ, bhante, rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatayopi gahapatīhi [Pg.323] vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Idha panāhaṃ, bhante, bhikkhū passāmi samagge sammodamāne avivadamāne khīrodakībhūte aññamaññaṃ piyacakkhūhi sampassante viharante. Na kho panāhaṃ, bhante, ito bahiddhā aññaṃ evaṃ samaggaṃ parisaṃ samanupassāmi. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

368. “Furthermore, venerable sir, kings dispute with kings, khattiyas dispute with khattiyas, brahmins dispute with brahmins, householders dispute with householders, a mother disputes with her son, a son disputes with his mother, a father disputes with his son, a son disputes with his father, a brother disputes with his sister, a sister disputes with her brother, and a friend disputes with a friend. But here, venerable sir, I see bhikkhus dwelling in harmony, rejoicing together, without disputing, having become like milk and water, regarding one another with loving eyes. Indeed, venerable sir, outside of this Dispensation I do not see any other assembly so harmonious. This too, venerable sir, is my inference based on the Dhamma regarding the Blessed One: ‘The Blessed One is a Perfectly Enlightened One; the Dhamma is well-expounded by the Blessed One; the Saṅgha of the Blessed One’s disciples is practicing the good way.’”

369. ‘‘Puna caparāhaṃ, bhante, ārāmena ārāmaṃ, uyyānena uyyānaṃ anucaṅkamāmi anuvicarāmi. Sohaṃ tattha passāmi eke samaṇabrāhmaṇe kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, na viya maññe cakkhuṃ bandhante janassa dassanāya. Tassa mayhaṃ, bhante, etadahosi – ‘addhā ime āyasmanto anabhiratā vā brahmacariyaṃ caranti, atthi vā tesaṃ kiñci pāpaṃ kammaṃ kataṃ paṭicchannaṃ; tathā hi ime āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṃ bandhanti janassa dassanāyā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘kiṃ nu kho tumhe āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṃ bandhatha janassa dassanāyā’ti? Te evamāhaṃsu – ‘bandhukarogo no, mahārājā’ti. Idha panāhaṃ, bhante, bhikkhū passāmi haṭṭhapahaṭṭhe udaggudagge abhiratarūpe pīṇindriye appossukke pannalome paradattavutte migabhūtena cetasā viharante. Tassa mayhaṃ, bhante, etadahosi – ‘addhā ime āyasmanto tassa bhagavato sāsane uḷāraṃ pubbenāparaṃ visesaṃ jānanti; tathā hi ime āyasmanto haṭṭhapahaṭṭhā udaggudaggā abhiratarūpā pīṇindriyā appossukkā pannalomā paradattavuttā migabhūtena cetasā viharantī’ti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

369. “Furthermore, venerable sir, I wander and roam from park to park, and from garden to garden. There I see some ascetics and brahmins who are emaciated, wretched, unsightly, and pallid, with bodies covered in veins, not, I think, captivating the eye for people to see. To me, venerable sir, this occurred: ‘Surely, these venerable ones are practicing the holy life without delight, or they have some evil deed that has been done and is concealed; that is why these venerable ones are emaciated, wretched, unsightly, and pallid, with bodies covered in veins, not, I think, captivating the eye for people to see.’ I approach them and say: ‘Venerable sirs, why are you emaciated, wretched, unsightly, and pallid, with bodies covered in veins, not, I think, captivating the eye for people to see?’ They reply: ‘We have a hereditary disease, great king.’ But here, venerable sir, I see bhikkhus who are joyful and elated, exultant, delighted, with gratified faculties, untroubled, with hair laid down, living on what is given by others, and dwelling with a mind like a wild deer's. To me, venerable sir, this occurred: ‘Surely, these venerable ones know a great and progressive distinction in the Blessed One’s Dispensation; that is why these venerable ones are joyful and elated, exultant, delighted, with gratified faculties, untroubled, with hair laid down, living on what is given by others, and dwelling with a mind like a wild deer's.’ This too, venerable sir, is my inference based on the Dhamma regarding the Blessed One: ‘The Blessed One is a Perfectly Self-Enlightened One; the Dhamma is well-expounded by the Blessed One; the Saṅgha of the Blessed One’s disciples is practicing the good way.’”

370. ‘‘Puna caparāhaṃ, bhante, rājā khattiyo muddhāvasitto; pahomi ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ[Pg.324]. Tassa mayhaṃ, bhante, aḍḍakaraṇe nisinnassa antarantarā kathaṃ opātenti. Sohaṃ na labhāmi – ‘mā me bhonto aḍḍakaraṇe nisinnassa antarantarā kathaṃ opātetha, kathāpariyosānaṃ me bhonto āgamentū’ti. Tassa mayhaṃ, bhante, antarantarā kathaṃ opātenti. Idha panāhaṃ, bhante, bhikkhū passāmi; yasmiṃ samaye bhagavā anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye bhagavato sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Bhūtapubbaṃ, bhante, bhagavā anekasatāya parisāya dhammaṃ deseti. Tatraññataro bhagavato sāvako ukkāsi. Tamenaṃ aññataro sabrahmacārī jaṇṇukena ghaṭṭesi – ‘appasaddo āyasmā hotu, māyasmā saddamakāsi; satthā no bhagavā dhammaṃ desetī’ti. Tassa mayhaṃ, bhante, etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Adaṇḍena vata kira, bho, asatthena evaṃ suvinītā parisā bhavissatī’ti! Na kho panāhaṃ, bhante, ito bahiddhā aññaṃ evaṃ suvinītaṃ parisaṃ samanupassāmi. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

370. “Furthermore, venerable sir, I am a consecrated khattiya king; I am able to have executed those who deserve execution, to have fined those who deserve to be fined, and to have banished those who deserve to be banished. Yet, venerable sir, while I am sitting in the judgment hall, they interrupt my speech. I do not get the opportunity to say, ‘Sirs, do not interrupt my speech while I am sitting in the judgment hall; sirs, please wait until the conclusion of my speech.’ But, venerable sir, they do interrupt my speech. Here, however, venerable sir, I see the bhikkhus; when the Blessed One is teaching the Dhamma to an assembly of many hundreds, at that time there is not even the sound of a sneeze or a cough among the Blessed One’s disciples. Once in the past, venerable sir, the Blessed One was teaching the Dhamma to an assembly of many hundreds. There, a certain disciple of the Blessed One coughed. A certain fellow monk nudged him with his knee, saying: ‘Venerable one, be quiet; venerable one, do not make a sound. The Blessed One, our Teacher, is teaching the Dhamma.’ Then, venerable sir, this thought occurred to me: ‘Oh, it is wonderful! Oh, it is astonishing! Indeed, without a rod, without a weapon, an assembly will be so well-disciplined!’ I do not see, venerable sir, any other assembly outside of this Dispensation that is so well-disciplined. This too, venerable sir, is my inference based on the Dhamma regarding the Blessed One: ‘The Blessed One is a Perfectly Self-Enlightened One; the Dhamma is well-expounded by the Blessed One; the Saṅgha of the Blessed One’s disciples is practicing the good way.’”

371. ‘‘Puna caparāhaṃ, bhante, passāmi idhekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti – ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti. Te pañhaṃ abhisaṅkharonti – ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma. Evaṃ ce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma; evaṃ cepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti. Te suṇanti – ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti. Te yena bhagavā tenupasaṅkamanti. Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva bhagavantaṃ pañhaṃ pucchanti, kuto vādaṃ āropessanti? Aññadatthu bhagavato sāvakā sampajjanti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho [Pg.325] bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

371. “Furthermore, venerable sir, I see here certain wise khattiyas who are subtle, skilled in the doctrines of others, and like archers who can split a horse-hair. They wander about as if shattering wrong views with their wisdom. They hear: ‘Sirs, the ascetic Gotama will be arriving at such and such a village or town.’ They formulate a question: ‘We will approach the ascetic Gotama and ask him this question. If, when asked, he answers us in this way, we will find fault with his statement in this way; and if, when asked, he answers us in that way, we will find fault with his statement in that way.’ They hear: ‘Sirs, the ascetic Gotama has arrived at such and such a village or town.’ They approach the Blessed One. The Blessed One instructs, encourages, inspires, and gladdens them with a talk on the Dhamma. Having been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Dhamma, they do not even ask the Blessed One the question, how then could they find fault with his statement? On the contrary, they become the Blessed One’s disciples. This too, venerable sir, is my inference based on the Dhamma regarding the Blessed One: ‘The Blessed One is a Perfectly Self-Enlightened One; the Dhamma is well-expounded by the Blessed One; the Saṅgha of the Blessed One’s disciples is practicing the good way.’”

372. ‘‘Puna caparāhaṃ, bhante, passāmi idhekacce brāhmaṇapaṇḍite…pe… gahapatipaṇḍite…pe… samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti – ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti. Te pañhaṃ abhisaṅkharonti – ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma. Evaṃ ce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma; evaṃ cepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti. Te suṇanti – ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti. Te yena bhagavā tenupasaṅkamanti. Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva bhagavantaṃ pañhaṃ pucchanti, kuto vādaṃ āropessanti? Aññadatthu bhagavantaṃyeva okāsaṃ yācanti agārasmā anagāriyaṃ pabbajjāya. Te bhagavā pabbājeti. Te tathāpabbajitā samānā ekā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Te evamāhaṃsu – ‘manaṃ vata, bho, anassāma; manaṃ vata, bho, panassāma’. Mayañhi pubbe assamaṇāva samānā samaṇāmhāti paṭijānimhā, abrāhmaṇāva samānā brāhmaṇāmhāti paṭijānimhā, anarahantova samānā arahantāmhāti paṭijānimhā. ‘Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

372. Furthermore, venerable sir, I see here certain wise brahmins… wise householders… wise ascetics who are subtle, skilled in the doctrines of others, and like archers who can split a horse-hair. They wander about as if shattering wrong views with their wisdom. They hear: ‘Sirs, the ascetic Gotama will be arriving at such and such a village or town.’ They formulate a question: ‘We will approach the ascetic Gotama and ask him this question. If, when asked, he answers us in this way, we will find fault with his statement in this way; and if, when asked, he answers us in that way, we will find fault with his statement in that way.’ They hear: ‘Sirs, the ascetic Gotama has arrived at such and such a village or town.’ They approach the Blessed One. The Blessed One instructs, encourages, inspires, and gladdens them with a talk on the Dhamma. Having been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Dhamma, they do not even ask the Blessed One the question, how then could they find fault with his statement? On the contrary, they ask the Blessed One himself for the opportunity to go forth from the household life into homelessness. The Blessed One gives them the going forth. Having thus gone forth, dwelling secluded, diligent, ardent, and resolute, before long they realize for themselves with direct knowledge, in this very life, that unsurpassed culmination of the holy life for which clansmen rightly go forth from the household life into homelessness, and having attained it, they dwell therein. They say thus: ‘Oh, sirs, we were nearly lost! Oh, sirs, we were nearly ruined! For previously, while not being ascetics, we claimed, “We are ascetics.” While not being brahmins, we claimed, “We are brahmins.” While not being arahants, we claimed, “We are arahants.” But now, indeed, we are ascetics. Now, indeed, we are brahmins. Now, indeed, we are arahants.’ This too, venerable sir, is for me an inference from the Dhamma concerning the Blessed One: ‘The Blessed One is a Perfectly Enlightened One, the Dhamma is well-proclaimed by the Blessed One, the Saṅgha of the Blessed One’s disciples is practicing the good way.’

373. ‘‘Puna caparāhaṃ, bhante, ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṃ nesaṃ jīvikāya dātā, yasassa āhattā; atha [Pg.326] ca pana no tathā mayi nipaccakāraṃ karonti yathā bhagavati. Bhūtapubbāhaṃ, bhante, senaṃ abbhuyyāto samāno ime ca isidattapurāṇā thapatayo vīmaṃsamāno aññatarasmiṃ sambādhe āvasathe vāsaṃ upagacchiṃ. Atha kho, bhante, ime isidattapurāṇā thapatayo bahudeva rattiṃ dhammiyā kathāya vītināmetvā, yato ahosi bhagavā tato sīsaṃ katvā maṃ pādato karitvā nipajjiṃsu. Tassa mayhaṃ, bhante, etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṃ nesaṃ jīvikāya dātā, yasassa āhattā; atha ca pana no tathā mayi nipaccakāraṃ karonti yathā bhagavati. Addhā ime āyasmanto tassa bhagavato sāsane uḷāraṃ pubbenāparaṃ visesaṃ jānantī’ti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

373. Furthermore, venerable sir, these carpenters Isidatta and Purāṇa are sustained by my food and use my vehicles; I am the giver of their livelihood and the bringer of their renown. Yet they do not show me the same reverence as they do to the Blessed One. Once, venerable sir, when I had gone forth on a military campaign, while observing these carpenters Isidatta and Purāṇa, I took up lodging in a certain cramped dwelling. Then, venerable sir, these carpenters Isidatta and Purāṇa, having spent much of the night in discussion on the Dhamma, lay down placing their heads in the direction where the Blessed One was and their feet towards me. To me, venerable sir, this thought occurred: ‘It is wonderful, sirs, it is astonishing, sirs! These carpenters Isidatta and Purāṇa are sustained by my food and use my vehicles; I am the giver of their livelihood and the bringer of their renown. Yet they do not show me the same reverence as they do to the Blessed One. Surely these venerable ones know some great and subsequent distinction in the Blessed One’s Dispensation.’ This too, venerable sir, is my reasoning according to the Dhamma concerning the Blessed One: ‘The Blessed One is a Perfectly Enlightened One, the Dhamma is well-expounded by the Blessed One, the Saṅgha of the Blessed One’s disciples has practiced well.’

374. ‘‘Puna caparaṃ, bhante, bhagavāpi khattiyo, ahampi khattiyo; bhagavāpi kosalo, ahampi kosalo; bhagavāpi āsītiko, ahampi āsītiko. Yampi, bhante, bhagavāpi khattiyo ahampi khattiyo, bhagavāpi kosalo ahampi kosalo, bhagavāpi āsītiko ahampi āsītiko; imināvārahāmevāhaṃ, bhante, bhagavati paramanipaccakāraṃ kātuṃ, mittūpahāraṃ upadaṃsetuṃ. Handa, ca dāni mayaṃ, bhante, gacchāma; bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, mahārāja, kālaṃ maññasī’’ti. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho bhagavā acirapakkantassa rañño pasenadissa kosalassa bhikkhū āmantesi – ‘‘eso, bhikkhave, rājā pasenadi kosalo dhammacetiyāni bhāsitvā uṭṭhāyāsanā pakkanto. Uggaṇhatha, bhikkhave, dhammacetiyāni; pariyāpuṇātha, bhikkhave, dhammacetiyāni; dhāretha, bhikkhave, dhammacetiyāni. Atthasaṃhitāni, bhikkhave, dhammacetiyāni ādibrahmacariyakānī’’ti.

374. Furthermore, venerable sir, the Blessed One is a khattiya, and I too am a khattiya; the Blessed One is a Kosalan, and I too am a Kosalan; the Blessed One is eighty years old, and I too am eighty years old. In that the Blessed One is a khattiya and I too am a khattiya, the Blessed One is a Kosalan and I too am a Kosalan, the Blessed One is eighty years old and I too am eighty years old—for this reason, venerable sir, it is fitting for me to pay the utmost reverence to the Blessed One and to show a friendly offering. And now, venerable sir, we shall depart; we have many duties, much to do.” “Now, great king, is the time for you to do as you see fit.” Then King Pasenadi of Kosala rose from his seat, paid homage to the Blessed One, circumambulated him keeping his right side toward him, and departed. Soon after King Pasenadi of Kosala had departed, the Blessed One addressed the bhikkhus: “Bhikkhus, this King Pasenadi of Kosala, having spoken these monuments to the Dhamma, has risen from his seat and departed. Learn these monuments to the Dhamma, bhikkhus; master these monuments to the Dhamma; bear in mind these monuments to the Dhamma. These monuments to the Dhamma are connected with benefit, bhikkhus, and are fundamental to the holy life.”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

The Blessed One said this. Pleased, those bhikkhus delighted in the Blessed One’s words.

Dhammacetiyasuttaṃ niṭṭhitaṃ navamaṃ.

The Dhammacetiya Sutta, the ninth, is concluded.

10. Kaṇṇakatthalasuttaṃ

10. The Discourse at Kaṇṇakatthala

375. Evaṃ [Pg.327] me sutaṃ – ekaṃ samayaṃ bhagavā uruññāyaṃ viharati kaṇṇakatthale migadāye. Tena kho pana samayena rājā pasenadi kosalo uruññaṃ anuppatto hoti kenacideva karaṇīyena. Atha kho rājā pasenadi kosalo aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso bhagavantaṃ dassanāya upasaṅkamissatī’’’ti. ‘‘Evaṃ, devā’’ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso bhagavantaṃ etadavoca – ‘‘rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – ‘ajja kira bhante, rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso bhagavantaṃ dassanāya upasaṅkamissatī’’’ti. Assosuṃ kho somā ca bhaginī sakulā ca bhaginī – ‘‘ajja kira rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso bhagavantaṃ dassanāya upasaṅkamissatī’’ti. Atha kho somā ca bhaginī sakulā ca bhaginī rājānaṃ pasenadiṃ kosalaṃ bhattābhihāre upasaṅkamitvā etadavocuṃ – ‘‘tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’’’ti.

375. Thus have I heard. At one time the Blessed One was dwelling at Uruññā, in the Kaṇṇakatthala deer sanctuary. Now at that time King Pasenadi of Kosala had arrived at Uruññā on some business. Then King Pasenadi of Kosala addressed a certain man: "Come, good man, go to the Blessed One. Having approached, in my name, pay homage at the Blessed One’s feet with your head, and inquire about his freedom from illness, freedom from affliction, lightness of body, strength, and comfortable abiding: 'Venerable sir, King Pasenadi of Kosala pays homage at the Blessed One’s feet with his head and inquires about his freedom from illness, freedom from affliction, lightness of body, strength, and comfortable abiding.' And say this: 'Venerable sir, today, after his morning meal, King Pasenadi of Kosala will come to see the Blessed One.'" "Very well, Your Majesty," that man replied to King Pasenadi of Kosala. He then went to the Blessed One, paid homage, and sat down to one side. Seated to one side, that man said to the Blessed One: "Venerable sir, King Pasenadi of Kosala pays homage at the Blessed One’s feet with his head and inquires about his freedom from illness, freedom from affliction, lightness of body, strength, and comfortable abiding. And he says this: 'Venerable sir, today, after his morning meal, King Pasenadi of Kosala will come to see the Blessed One.'" The sister Somā and the sister Sakulā heard: "Today, it seems, after his morning meal, King Pasenadi of Kosala will come to see the Blessed One." Then the sister Somā and the sister Sakulā approached King Pasenadi of Kosala where the meal was being served and said this: "In that case, great king, on our behalf too, pay homage at the Blessed One’s feet with your head and inquire about his freedom from illness, freedom from affliction, lightness of body, strength, and comfortable abiding: 'Venerable sir, the sister Somā and the sister Sakulā pay homage at the Blessed One’s feet with their heads and inquire about his freedom from illness, freedom from affliction, lightness of body, strength, and comfortable abiding.'"

376. Atha kho rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo [Pg.328] bhagavantaṃ etadavoca – ‘‘somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’’ti. ‘‘Kiṃ pana, mahārāja, somā ca bhaginī sakulā ca bhaginī aññaṃ dūtaṃ nālatthu’’nti? ‘‘Assosuṃ kho, bhante, somā ca bhaginī sakulā ca bhaginī – ‘ajja kira rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso bhagavantaṃ dassanāya upasaṅkamissatī’ti. Atha kho, bhante, somā ca bhaginī sakulā ca bhaginī maṃ bhattābhihāre upasaṅkamitvā etadavocuṃ – ‘tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – somā ca bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’’’ti. ‘‘Sukhiniyo hontu tā, mahārāja, somā ca bhaginī sakulā ca bhaginī’’ti.

376. Then King Pasenadi of Kosala, after his morning meal, went to the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, King Pasenadi of Kosala said to the Blessed One: "Venerable sir, the sister Somā and the sister Sakulā pay homage at the Blessed One’s feet with their heads and inquire about his freedom from illness, freedom from affliction, lightness of body, strength, and comfortable abiding." "But why, great king, could the sister Somā and the sister Sakulā not find another messenger?" "Venerable sir, the sister Somā and the sister Sakulā heard: ‘Today, it seems, after his morning meal, King Pasenadi of Kosala will come to see the Blessed One.’ Then, venerable sir, the sister Somā and the sister Sakulā approached me where the meal was being served and said this: ‘In that case, great king, on our behalf too, pay homage at the Blessed One’s feet with your head and inquire about his freedom from illness, freedom from affliction, lightness of body, strength, and comfortable abiding: “Venerable sir, the sister Somā and the sister Sakulā pay homage at the Blessed One’s feet with their heads and inquire about his freedom from illness, freedom from affliction, lightness of body, strength, and comfortable abiding.”’" "May they be happy, great king, the sister Somā and the sister Sakulā."

377. Atha kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, samaṇo gotamo evamāha – ‘natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānissati, netaṃ ṭhānaṃ vijjatī’ti. Ye te, bhante, evamāhaṃsu – ‘samaṇo gotamo evamāha – natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānissati, netaṃ ṭhānaṃ vijjatī’ti; kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’’ti? ‘‘Ye te, mahārāja, evamāhaṃsu – ‘samaṇo gotamo evamāha – natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānissati, netaṃ ṭhānaṃ vijjatī’ti; na me te vuttavādino, abbhācikkhanti ca pana maṃ te asatā abhūtenā’’ti.

377. Then King Pasenadi of Kosala said to the Blessed One: "Venerable sir, I have heard this: ‘The recluse Gotama says thus: “There is no recluse or brahmin who, being all-knowing and all-seeing, will claim knowledge and vision without remainder—that is not possible.”’ Venerable sir, those who say thus: ‘The recluse Gotama says—there is no recluse or brahmin who, being all-knowing and all-seeing, will claim knowledge and vision without remainder—that is not possible’; do they, venerable sir, speak in accordance with the Blessed One's words, and do they not misrepresent the Blessed One with what is untrue? Do they explain the Dhamma in accordance with the Dhamma, and does no legitimate, consequential point of debate give grounds for censure?" "Great king, those who say thus: ‘The recluse Gotama says—there is no recluse or brahmin who, being all-knowing and all-seeing, will claim knowledge and vision without remainder—that is not possible’; they do not speak in accordance with my words. On the contrary, they misrepresent me with what is non-existent and untrue."

378. Atha kho rājā pasenadi kosalo viṭaṭūbhaṃ senāpatiṃ āmantesi – ‘‘ko nu kho, senāpati, imaṃ kathāvatthuṃ rājantepure abbhudāhāsī’’ti? ‘‘Sañjayo, mahārāja, brāhmaṇo ākāsagotto’’ti. Atha kho rājā pasenadi kosalo aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ[Pg.329], ambho purisa, mama vacanena sañjayaṃ brāhmaṇaṃ ākāsagottaṃ āmantehi – ‘rājā taṃ, bhante, pasenadi kosalo āmantetī’’’ti. ‘‘Evaṃ, devā’’ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena sañjayo brāhmaṇo ākāsagotto tenupasaṅkami; upasaṅkamitvā sañjayaṃ brāhmaṇaṃ ākāsagottaṃ etadavoca – ‘‘rājā taṃ, bhante, pasenadi kosalo āmantetī’’ti. Atha kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘siyā nu kho, bhante, bhagavatā aññadeva kiñci sandhāya bhāsitaṃ, tañca jano aññathāpi paccāgaccheyya. Yathā kathaṃ pana, bhante, bhagavā abhijānāti vācaṃ bhāsitā’’ti? ‘‘Evaṃ kho ahaṃ, mahārāja, abhijānāmi vācaṃ bhāsitā – ‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṃ ñassati, sabbaṃ dakkhiti, netaṃ ṭhānaṃ vijjatī’’’ti. ‘‘Heturūpaṃ, bhante, bhagavā āha; saheturūpaṃ, bhante, bhagavā āha – ‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṃ ñassati, sabbaṃ dakkhiti, netaṃ ṭhānaṃ vijjatī’’’ti. ‘‘Cattārome, bhante, vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā. Imesaṃ nu kho, bhante, catunnaṃ vaṇṇānaṃ siyā viseso siyā nānākaraṇa’’nti? ‘‘Cattārome, mahārāja, vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā. Imesaṃ kho, mahārāja, catunnaṃ vaṇṇānaṃ dve vaṇṇā aggamakkhāyanti – khattiyā ca brāhmaṇā ca – yadidaṃ abhivādanapaccuṭṭhānaañjalikammasāmīcikammānī’’ti. ‘‘Nāhaṃ, bhante, bhagavantaṃ diṭṭhadhammikaṃ pucchāmi; samparāyikāhaṃ, bhante, bhagavantaṃ pucchāmi. Cattārome, bhante, vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā. Imesaṃ nu kho, bhante, catunnaṃ vaṇṇānaṃ siyā viseso siyā nānākaraṇa’’nti?

378. Then King Pasenadi of Kosala addressed General Viṭaṭūbha: 'General, who was it that initiated this topic of discussion in the royal palace?' 'Great king, it was the brahmin Sañjaya Ākāsagotta.' Then King Pasenadi of Kosala addressed a certain man: 'Come, my good man, go at my word and summon the brahmin Sañjaya Ākāsagotta, saying, 'The king, sir, Pasenadi of Kosala summons you.'' 'Yes, lord,' that man replied to King Pasenadi of Kosala. Then he approached the brahmin Sañjaya Ākāsagotta and said, 'The king, sir, Pasenadi of Kosala summons you.' Then King Pasenadi of Kosala said to the Blessed One: 'Lord, could it be that the Blessed One spoke having some other meaning in mind, but people understood it differently? How, lord, does the Blessed One recall the words that have been spoken?' 'Great king, I recall the words that have been spoken thus: 'There is no ascetic or brahmin who could know everything all at once, see everything all at once—this is not possible.'' 'The Blessed One speaks with reason, lord; the Blessed One speaks with a cause: 'There is no ascetic or brahmin who could know everything all at once, see everything all at once—this is not possible.'' 'Lord, there are these four classes—khattiyas, brahmins, vessas, and suddas. Among these four classes, lord, might there be any distinction or difference?' 'Great king, there are these four classes—khattiyas, brahmins, vessas, and suddas. Among these four classes, great king, two are said to be foremost—the khattiyas and the brahmins—that is, in terms of paying homage, rising up to greet, offering reverential salutations, and performing acts of respect.' 'Lord, I am not asking the Blessed One about matters pertaining to this present life; I am asking the Blessed One about the future life. Lord, there are these four classes—khattiyas, brahmins, vessas, and suddas. Among these four classes, lord, might there be any distinction or difference?'

379. ‘‘Pañcimāni, mahārāja, padhāniyaṅgāni. Katamāni pañca? Idha, mahārāja, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti; appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu; āraddhavīriyo viharati akusalānaṃ dhammānaṃ [Pg.330] pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā – imāni kho, mahārāja, pañca padhāniyaṅgāni. Cattārome, mahārāja, vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; ettha pana nesaṃ assa dīgharattaṃ hitāya sukhāyā’’ti. ‘‘Cattārome, bhante, vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; ettha pana nesaṃ, bhante, siyā viseso siyā nānākaraṇa’’nti? ‘‘Ettha kho nesāhaṃ, mahārāja, padhānavemattataṃ vadāmi. Seyyathāpissu, mahārāja, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. Taṃ kiṃ maññasi, mahārāja, ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṃ gaccheyyuṃ, dantāva dantabhūmiṃ sampāpuṇeyyu’’nti? ‘‘Evaṃ, bhante’’. ‘‘Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṃ gaccheyyuṃ, adantāva dantabhūmiṃ sampāpuṇeyyuṃ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, mahārāja, yaṃ taṃ saddhena pattabbaṃ appābādhena asaṭhena amāyāvinā āraddhavīriyena paññavatā taṃ vata assaddho bahvābādho saṭho māyāvī kusīto duppañño pāpuṇissatīti – netaṃ ṭhānaṃ vijjatī’’ti.

379. Great king, there are these five factors of striving. What five? Here, great king, a bhikkhu has faith; he believes in the enlightenment of the Tathagata: 'Thus is the Blessed One an Arahant, perfectly self-enlightened, consummate in knowledge and conduct, well-gone, knower of the world, unexcelled trainer of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One.' He is free from illness and affliction, possessing an even digestion that is neither too cold nor too hot but moderate and fit for striving. He is not deceitful and not fraudulent, revealing himself as he truly is to the Teacher or to his wise companions in the holy life. He dwells with aroused persistence for abandoning unwholesome states and for the undertaking of wholesome states; he is strong, of firm exertion, not shirking his duty in regard to wholesome states. He is discerning, endowed with the noble, penetrating discernment that leads to arising and passing away, that leads to the right destruction of suffering. These, great king, are the five factors of striving. There are these four classes, great king: khattiyas, brahmins, vessas, and suddas. If they were endowed with these five factors of striving, it would be for their long-term welfare and happiness." "Lord, there are these four classes—khattiyas, brahmins, vessas, and suddas. If they were endowed with these five factors of striving, would there be any distinction or difference among them in this regard?" "In this, great king, I declare there is a difference in their striving. Suppose, great king, there were two elephants, horses, or oxen that were well-tamed and well-trained, and two elephants, horses, or oxen that were untamed and untrained. What do you think, great king? Would those two elephants, horses, or oxen that were well-tamed and well-trained, being tamed, perform the work of the tamed and reach the domain of the tamed?" "Yes, lord." "But as for those two elephants, horses, or oxen that were untamed and untrained, would they, being untamed, perform the work of the tamed and reach the domain of the tamed, just like those two elephants, horses, or oxen that were well-tamed and well-trained?" "No, lord." "In the same way, great king, that which is to be attained by one with faith, free from illness, not deceitful, not fraudulent, with aroused persistence, and discerning—that one who is faithless, often ill, deceitful, fraudulent, lazy, and undiscerning would attain it—this is not possible."

380. ‘‘Heturūpaṃ, bhante, bhagavā āha; saheturūpaṃ, bhante, bhagavā āha. Cattārome, bhante, vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā te cassu sammappadhānā; ettha pana nesaṃ, bhante, siyā viseso siyā nānākaraṇa’’nti? ‘‘Ettha kho nesāhaṃ, mahārāja, na kiñci nānākaraṇaṃ vadāmi – yadidaṃ vimuttiyā vimuttiṃ. Seyyathāpi, mahārāja, puriso sukkhaṃ sākakaṭṭhaṃ ādāya aggiṃ abhinibbatteyya, tejo pātukareyya[Pg.331]; athāparo puriso sukkhaṃ sālakaṭṭhaṃ ādāya aggiṃ abhinibbatteyya, tejo pātukareyya; athāparo puriso sukkhaṃ ambakaṭṭhaṃ ādāya aggiṃ abhinibbatteyya, tejo pātukareyya; athāparo puriso sukkhaṃ udumbarakaṭṭhaṃ ādāya aggiṃ abhinibbatteyya, tejo pātukareyya. Taṃ kiṃ maññasi, mahārāja, siyā nu kho tesaṃ aggīnaṃ nānādāruto abhinibbattānaṃ kiñci nānākaraṇaṃ acciyā vā acciṃ, vaṇṇena vā vaṇṇaṃ, ābhāya vā ābha’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Evameva kho, mahārāja, yaṃ taṃ tejaṃ vīriyā nimmathitaṃ padhānābhinibbattaṃ, nāhaṃ tattha kiñci nānākaraṇaṃ vadāmi – yadidaṃ vimuttiyā vimutti’’nti. ‘‘Heturūpaṃ, bhante, bhagavā āha; saheturūpaṃ, bhante, bhagavā āha. Kiṃ pana, bhante, atthi devā’’ti? ‘‘Kiṃ pana tvaṃ, mahārāja, evaṃ vadesi – ‘kiṃ pana, bhante, atthi devā’’’ti? ‘‘Yadi vā te, bhante, devā āgantāro itthattaṃ yadi vā anāgantāro itthattaṃ’’? ‘‘Ye te, mahārāja, devā sabyābajjhā te devā āgantāro itthattaṃ, ye te devā abyābajjhā te devā anāgantāro itthatta’’nti.

380. “Venerable sir, the Blessed One has spoken of that which has a cause; venerable sir, the Blessed One has spoken of that which is together with its cause. Venerable sir, there are these four castes: warriors, brahmins, merchants, and workers. If they were endowed with these five factors of striving and were possessed of right exertion, would there be any distinction, any difference among them in this regard?” “In this regard, great king, I declare there is no difference whatsoever, that is, between one liberation and another. Suppose, great king, a man, taking dry teak wood, were to produce a fire and bring forth heat; and then another man, taking dry sal wood, were to produce a fire and bring forth heat; and then another man, taking dry mango wood, were to produce a fire and bring forth heat; and then another man, taking dry fig wood, were to produce a fire and bring forth heat. What do you think, great king? Among those fires produced from different kinds of wood, would there be any difference whatsoever with respect to flame from flame, color from color, or radiance from radiance?” “No, venerable sir.” “In the same way, great king, with regard to that radiance which is churned out by energy and produced by striving, I declare there is no difference whatsoever—that is, between one liberation and another.” “Venerable sir, the Blessed One has spoken of that which has a cause; venerable sir, the Blessed One has spoken of that which is together with its cause. But, venerable sir, do devas exist?” “Why, great king, do you say this: ‘But, venerable sir, do devas exist?’” “It is whether, venerable sir, those devas are returners to this state or non-returners to this state.” “Great king, those devas who are afflicted are returners to this state; those devas who are unafflicted are non-returners to this state.”

381. Evaṃ vutte, viṭṭūbho senāpati bhagavantaṃ etadavoca – ‘‘ye te, bhante, devā sabyābajjhā āgantāro itthattaṃ te devā, ye te devā abyābajjhā anāgantāro itthattaṃ te deve tamhā ṭhānā cāvessanti vā pabbājessanti vā’’ti?

381. When this was said, General Viṭṭūbha said this to the Blessed One: “Venerable sir, will those devas who are afflicted and are returners to this state cause those devas who are unafflicted and are non-returners to this state to move from that place or banish them?”

Atha kho āyasmato ānandassa etadahosi – ‘‘ayaṃ kho viṭaṭūbho senāpati rañño pasenadissa kosalassa putto; ahaṃ bhagavato putto. Ayaṃ kho kālo yaṃ putto puttena manteyyā’’ti. Atha kho āyasmā ānando viṭaṭūbhaṃ senāpatiṃ āmantesi – ‘‘tena hi, senāpati, taṃ yevettha paṭipucchissāmi; yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, senāpati, yāvatā rañño pasenadissa kosalassa vijitaṃ yattha ca rājā pasenadi kosalo issariyādhipaccaṃ rajjaṃ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṃ vā brāhmaṇaṃ vā puññavantaṃ vā apuññavantaṃ vā brahmacariyavantaṃ vā abrahmacariyavantaṃ vā tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā’’ti? ‘‘Yāvatā, bho, rañño pasenadissa kosalassa vijitaṃ yattha ca rājā pasenadi kosalo issariyādhipaccaṃ rajjaṃ kāreti, pahoti tattha rājā pasenadi kosalo [Pg.332] samaṇaṃ vā brāhmaṇaṃ vā puññavantaṃ vā apuññavantaṃ vā brahmacariyavantaṃ vā abrahmacariyavantaṃ vā tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā’’ti.

Then this thought occurred to the Venerable Ānanda: “This General Viṭaṭūbha is the son of King Pasenadi of Kosala, and I am the son of the Blessed One. This is the time for a son to confer with a son.” Then the Venerable Ānanda addressed General Viṭaṭūbha: “In that case, General, I will question you in return on this very matter. As it seems fitting to you, so you should explain it. What do you think, General? Insofar as the territory of King Pasenadi of Kosala extends, and where King Pasenadi of Kosala exercises sovereignty and dominion, is King Pasenadi of Kosala able there to cause a recluse or a brahmin—whether meritorious or demeritorious, whether living the holy life or not living the holy life—to move from that place or to banish them?” “Sir, insofar as the territory of King Pasenadi of Kosala extends, and where King Pasenadi of Kosala exercises sovereignty and dominion, King Pasenadi of Kosala is able there to cause a recluse or a brahmin—whether meritorious or demeritorious, whether living the holy life or not living the holy life—to move from that place or to banish them.”

‘‘Taṃ kiṃ maññasi, senāpati, yāvatā rañño pasenadissa kosalassa avijitaṃ yattha ca rājā pasenadi kosalo na issariyādhipaccaṃ rajjaṃ kāreti, tattha pahoti rājā pasenadi kosalo samaṇaṃ vā brāhmaṇaṃ vā puññavantaṃ vā apuññavantaṃ vā brahmacariyavantaṃ vā abrahmacariyavantaṃ vā tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā’’ti? ‘‘Yāvatā, bho, rañño pasenadissa kosalassa avijitaṃ yattha ca rājā pasenadi kosalo na issariyādhipaccaṃ rajjaṃ kāreti, na tattha pahoti rājā pasenadi kosalo samaṇaṃ vā brāhmaṇaṃ vā puññavantaṃ vā apuññavantaṃ vā brahmacariyavantaṃ vā abrahmacariyavantaṃ vā tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā’’ti.

“What do you think, General? Insofar as the territory not conquered by King Pasenadi of Kosala extends, and where King Pasenadi of Kosala does not exercise sovereignty and dominion, is King Pasenadi of Kosala able there to cause a recluse or a brahmin—whether meritorious or demeritorious, whether living the holy life or not living the holy life—to move from that place or to banish them?” “Sir, insofar as the territory not conquered by King Pasenadi of Kosala extends, and where King Pasenadi of Kosala does not exercise sovereignty and dominion, King Pasenadi of Kosala is not able there to cause a recluse or a brahmin—whether meritorious or demeritorious, whether living the holy life or not living the holy life—to move from that place or to banish them.”

‘‘Taṃ kiṃ maññasi, senāpati, sutā te devā tāvatiṃsā’’ti? ‘‘Evaṃ, bho. Sutā me devā tāvatiṃsā. Idhāpi bhotā raññā pasenadinā kosalena sutā devā tāvatiṃsā’’ti. ‘‘Taṃ kiṃ maññasi, senāpati, pahoti rājā pasenadi kosalo deve tāvatiṃse tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā’’ti? ‘‘Dassanampi, bho, rājā pasenadi kosalo deve tāvatiṃse nappahoti, kuto pana tamhā ṭhānā cāvessati vā pabbājessati vā’’ti? ‘‘Evameva kho, senāpati, ye te devā sabyābajjhā āgantāro itthattaṃ te devā, ye te devā abyābajjhā anāgantāro itthattaṃ te deve dassanāyapi nappahonti; kuto pana tamhā ṭhānā cāvessanti vā pabbājessanti vā’’ti?

“What do you think, General, have you heard of the Tāvatiṃsa devas?” “Yes, sir. I have heard of the Tāvatiṃsa devas. And the noble King Pasenadi of Kosala has also heard of the Tāvatiṃsa devas.” “What do you think, General? Is King Pasenadi of Kosala able to cause the Tāvatiṃsa devas to move from that place or to banish them?” “Sir, King Pasenadi of Kosala is not even able to see the Tāvatiṃsa devas, so how could he cause them to move from that place or banish them?” “In the same way, General, those devas who are afflicted and are returners to this state are not even able to see those devas who are unafflicted and are non-returners to this state. How then could they cause them to move from that place or banish them?”

382. Atha kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘konāmo ayaṃ, bhante, bhikkhū’’ti? ‘‘Ānando nāma, mahārājā’’ti. ‘‘Ānando vata, bho, ānandarūpo vata, bho! Heturūpaṃ, bhante, āyasmā ānando āha; saheturūpaṃ, bhante, āyasmā ānando āha. Kiṃ pana, bhante, atthi brahmā’’ti? ‘‘Kiṃ pana tvaṃ, mahārāja, evaṃ vadesi – ‘kiṃ pana, bhante, atthi brahmā’’’ti? ‘‘Yadi vā so, bhante, brahmā āgantā itthattaṃ, yadi vā anāgantā itthatta’’nti? ‘‘Yo so, mahārāja, brahmā sabyābajjho so brahmā āgantā itthattaṃ, yo so brahmā abyābajjho so brahmā anāgantā itthatta’’nti. Atha kho aññataro puriso rājānaṃ pasenadiṃ [Pg.333] kosalaṃ etadavoca – ‘‘sañjayo, mahārāja, brāhmaṇo ākāsagotto āgato’’ti. Atha kho rājā pasenadi kosalo sañjayaṃ brāhmaṇaṃ ākāsagottaṃ etadavoca – ‘‘ko nu kho, brāhmaṇa, imaṃ kathāvatthuṃ rājantepure abbhudāhāsī’’ti? ‘‘Viṭaṭūbho, mahārāja, senāpatī’’ti. Viṭaṭūbho senāpati evamāha – ‘‘sañjayo, mahārāja, brāhmaṇo ākāsagotto’’ti. Atha kho aññataro puriso rājānaṃ pasenadiṃ kosalaṃ etadavoca – ‘‘yānakālo, mahārājā’’ti.

382. Then King Pasenadi of Kosala said to the Blessed One: 'Venerable Sir, what is the name of this bhikkhu?' 'His name is Ānanda, great king.' 'Indeed, sirs, he is a delight! Indeed, sirs, his nature is delightful! Venerable Sir, the Venerable Ānanda has spoken what is causal in nature; Venerable Sir, the Venerable Ānanda has spoken with sound reasoning. But, Venerable Sir, does Brahmā exist?' 'Why, great king, do you say thus: "But, Venerable Sir, does Brahmā exist?"' 'Venerable Sir, is that Brahmā one who will return to this state of existence, or one who will not return to this state of existence?' 'Great king, that Brahmā who is subject to affliction is one who will return to this state of existence; that Brahmā who is not subject to affliction is one who will not return to this state of existence.' Then a certain man said to King Pasenadi of Kosala: 'Great king, the brahmin Sañjaya of the Ākāsagotta clan has arrived.' Then King Pasenadi of Kosala said to the brahmin Sañjaya of the Ākāsagotta clan: 'Who, brahmin, brought up this topic of conversation in the inner royal palace?' 'It was General Viṭaṭūbha, great king.' General Viṭaṭūbha said: 'It was Sañjaya, the brahmin of the Ākāsagotta clan, great king.' Then a certain man said to King Pasenadi of Kosala: 'It is time to depart, great king.'

Atha kho rājā pasenadi kosalo bhagavantaṃ etadavoca – ‘‘sabbaññutaṃ mayaṃ, bhante, bhagavantaṃ apucchimhā, sabbaññutaṃ bhagavā byākāsi; tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā. Cātuvaṇṇisuddhiṃ mayaṃ, bhante, bhagavantaṃ apucchimhā, cātuvaṇṇisuddhiṃ bhagavā byākāsi; tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā. Adhideve mayaṃ, bhante, bhagavantaṃ apucchimhā, adhideve bhagavā byākāsi; tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā. Adhibrahmānaṃ mayaṃ, bhante, bhagavantaṃ apucchimhā, adhibrahmānaṃ bhagavā byākāsi; tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā. Yaṃ yadeva ca mayaṃ bhagavantaṃ apucchimhā taṃ tadeva bhagavā byākāsi; tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā. Handa, ca dāni mayaṃ, bhante, gacchāma; bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, mahārāja, kālaṃ maññasī’’ti. Atha kho rājā pasenadi kosalo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmīti.

Then King Pasenadi of Kosala said to the Blessed One: 'Venerable Sir, we asked the Blessed One about omniscience, and the Blessed One explained omniscience; and that is both pleasing and acceptable to us, and by it we are gladdened. Venerable Sir, we asked the Blessed One about the purity of the four castes, and the Blessed One explained the purity of the four castes; and that is both pleasing and acceptable to us, and by it we are gladdened. Venerable Sir, we asked the Blessed One about the supreme devas, and the Blessed One explained the supreme devas; and that is both pleasing and acceptable to us, and by it we are gladdened. Venerable Sir, we asked the Blessed One about the supreme Brahmā, and the Blessed One explained the supreme Brahmā; and that is both pleasing and acceptable to us, and by it we are gladdened. And whatever we asked the Blessed One, that very thing the Blessed One explained; and that is both pleasing and acceptable to us, and by it we are gladdened. And now, Venerable Sir, we shall depart; we have many duties and much to do.' 'Great king, you may do so at the time you deem fit.' Then King Pasenadi of Kosala, having greatly delighted in and rejoiced at the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him keeping his right side toward him, and departed.

Kaṇṇakatthalasuttaṃ niṭṭhitaṃ dasamaṃ.

The tenth, the Kaṇṇakatthala Sutta, is concluded.

Rājavaggo niṭṭhito catuttho.

The fourth, the Chapter on Kings, is concluded.

Tassuddānaṃ –

The summary:

Ghaṭikāro raṭṭhapālo, maghadevo madhuriyaṃ;

Bodhi aṅgulimālo ca, piyajātaṃ bāhitikaṃ;

Dhammacetiyasuttañca, dasamaṃ kaṇṇakatthalaṃ.

Ghaṭikāra, Raṭṭhapāla, Maghadeva, Madhurā; Bodhi and Aṅgulimāla, Piyajāta, Bāhitika; the Dhammacetiya Sutta, and the tenth, Kaṇṇakatthala.

5. Brāhmaṇavaggo

5. The Brahmin Chapter

1. Brahmāyusuttaṃ

The Brahmāyu Sutta

383. Evaṃ [Pg.334] me sutaṃ – ekaṃ samayaṃ bhagavā videhesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Tena kho pana samayena brahmāyu brāhmaṇo mithilāyaṃ paṭivasati jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Assosi kho brahmāyu brāhmaṇo – ‘‘samaṇo khalu bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’’ti.

Thus have I heard. At one time the Blessed One was traveling in the Videha country with a large Saṅgha of bhikkhus, with five hundred bhikkhus. Now at that time, the brahmin Brahmāyu was living in Mithilā. He was old, aged, burdened with years, advanced in life, and had come to the last stage; he was one hundred and twenty years old. He was a master of the three Vedas with their vocabularies, ritual texts, phonology, and etymology, and with history as the fifth; he was a philologist and grammarian, and was perfectly versed in cosmology and the marks of a great man. The brahmin Brahmāyu heard: “The ascetic Gotama, it seems, a Sakyan son who has gone forth from the Sakyan clan, is traveling in the Videha country with a large Saṅgha of bhikkhus, with five hundred bhikkhus. Now regarding that venerable Gotama, such a good report has spread: ‘That Blessed One is an Arahant, a Perfectly Self-Enlightened One, accomplished in knowledge and conduct, the Well-Farer, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One.’ He, having realized it for himself with direct knowledge, makes known this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its devas and humans. He teaches the Dhamma which is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals the holy life that is perfectly complete and pure. It is good, indeed, to see such Arahants.”

384. Tena kho pana samayena brahmāyussa brāhmaṇassa uttaro nāma māṇavo antevāsī hoti tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Atha kho brahmāyu brāhmaṇo uttaraṃ māṇavaṃ āmantesi – ‘‘ayaṃ, tāta uttara, samaṇo gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho…pe… sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ [Pg.335] hotī’ti. Ehi tvaṃ, tāta uttara, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ jānāhi yadi vā taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, yadi vā no tathā; yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso. Tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāmā’’ti. ‘‘Yathā kathaṃ panāhaṃ, bho, taṃ bhavantaṃ gotamaṃ jānissāmi yadi vā taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, yadi vā no tathā; yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso’’ti. ‘‘Āgatāni kho, tāta uttara, amhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. Ahaṃ kho pana, tāta uttara, mantānaṃ dātā; tvaṃ mantānaṃ paṭiggahetā’’ti.

384. Now at that time, the brahmin Brahmāyu had a student, a young man named Uttara, who was a master of the three Vedas with their vocabularies, ritual texts, phonology, and etymology, and history as the fifth; he was a philologist and grammarian, and was perfectly versed in cosmology and the marks of a great man. Then the brahmin Brahmāyu addressed the young man Uttara: ‘Dear Uttara, this ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, is traveling in the Videha country with a large Saṅgha of bhikkhus, with five hundred bhikkhus. Now regarding that venerable Gotama, such a good report has spread: “That Blessed One is an Arahant, a Perfectly Self-Enlightened One... It is good, indeed, to see such Arahants.” Come, dear Uttara, go to where the ascetic Gotama is. Having gone, find out about the ascetic Gotama: whether the good report that has spread about the venerable Gotama is true or not, and whether the venerable Gotama is like that or not. In this way, we will come to know about that venerable Gotama.’ ‘But how, sir, shall I know about that venerable Gotama: whether the good report that has spread about him is true or not, and whether the venerable Gotama is like that or not?’ ‘Dear Uttara, in our sacred texts have come down the thirty-two marks of a great man, and for a great man endowed with them, only two destinies are possible, no other. If he lives the household life, he becomes a wheel-turning monarch, a righteous king of the Dhamma, a conqueror of the four quarters, who has established the security of his country and possesses the seven treasures. These are his seven treasures: the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and the counselor-treasure as the seventh. He has more than a thousand sons who are brave, heroic in form, crushers of enemy armies. He dwells having conquered this earth to its ocean boundaries, without rod or weapon, by means of the Dhamma. But if he goes forth from the household life into homelessness, he becomes an Arahant, a Perfectly Self-Enlightened One, who has drawn back the veil in the world. And I, dear Uttara, am the giver of the sacred texts; you are the receiver.’

385. ‘‘Evaṃ, bho’’ti kho uttaro māṇavo brahmāyussa brāhmaṇassa paṭissutvā uṭṭhāyāsanā brahmāyuṃ brāhmaṇaṃ abhivādetvā padakkhiṇaṃ katvā videhesu yena bhagavā tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uttaro māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho uttaro māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya ca. Atha kho bhagavato etadahosi – ‘‘passati kho me ayaṃ uttaro māṇavo dvattiṃsamahāpurisalakkhaṇāni[Pg.336], yebhuyyena thapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cā’’ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa uttaro māṇavo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi ; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho uttarassa māṇavassa etadahosi – ‘‘samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ anubandheyyaṃ, iriyāpathamassa passeyya’’nti. Atha kho uttaro māṇavo sattamāsāni bhagavantaṃ anubandhi chāyāva anapāyinī.

385. The young man Uttara assented to the brahmin Brahmāyu, saying, 'Very well, venerable sir.' Rising from his seat, he paid homage to the brahmin Brahmāyu, circumambulated him respectfully, and set out on a journey in the Videha country to where the Blessed One was. Traveling in stages, he approached the Blessed One. Having approached, he exchanged joyful greetings with the Blessed One. After concluding the joyful and memorable talk, he sat down to one side. Seated to one side, the young man Uttara investigated the Blessed One’s body for the thirty-two marks of a great man. Indeed, the young man Uttara saw on the Blessed One’s body the thirty-two marks of a great man, for the most part, excepting two. Regarding two of the marks of a great man, he was doubtful, uncertain, could not decide, and was not satisfied: regarding the male organ concealed in a sheath and the long, broad tongue. Then this thought occurred to the Blessed One: 'This young man Uttara sees on my body the thirty-two marks of a great man, for the most part, excepting two. Regarding two of the marks of a great man, he is doubtful, uncertain, could not decide, and is not satisfied: regarding the male organ concealed in a sheath and the long, broad tongue.' Then the Blessed One performed such a feat of psychic power that the young man Uttara saw the Blessed One’s male organ concealed in a sheath. Then, the Blessed One, having extended his tongue, touched and stroked both ear orifices, touched and stroked both nostril orifices, and covered the entire orb of his forehead with his tongue. Then this thought occurred to the young man Uttara: 'The ascetic Gotama is indeed endowed with the thirty-two marks of a great man. Let me now follow the ascetic Gotama and observe his deportment.' Then, for seven months, the young man Uttara followed the Blessed One like an inseparable shadow.

386. Atha kho uttaro māṇavo sattannaṃ māsānaṃ accayena videhesu yena mithilā tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena mithilā yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṃ brāhmaṇaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uttaraṃ māṇavaṃ brahmāyu brāhmaṇo etadavoca – ‘‘kacci, tāta uttara, taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, no aññathā? Kacci pana so bhavaṃ gotamo tādiso, no aññādiso’’ti? ‘‘Tathā santaṃyeva, bho, taṃ bhavantaṃ gotamaṃ saddo abbhuggato, no aññathā; tādisova so bhavaṃ gotamo, no aññādiso. Samannāgato ca so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi.

386. Then, after the passing of seven months, the young man Uttara set out on a journey in the Videha country towards Mithilā. Traveling in stages, he approached Mithilā, where the brahmin Brahmāyu was. Having approached, he paid homage to the brahmin Brahmāyu and sat down to one side. To the young man Uttara, who was seated to one side, the brahmin Brahmāyu said this: 'Is it so, dear Uttara, that the fame of the venerable Gotama has arisen based on his actual qualities, and not otherwise? And is the venerable Gotama indeed like that, and not different?' 'Indeed, venerable sir, the fame of the venerable Gotama has arisen based on his actual qualities, and not otherwise. The venerable Gotama is indeed like that, and not different. And the venerable Gotama is endowed with the thirty-two marks of a great man.'

‘‘Suppatiṭṭhitapādo kho pana bhavaṃ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.

Indeed, the venerable Gotama has well-placed feet. This, too, of the venerable Gotama, is a mark of a great man.

‘‘Heṭṭhā kho pana tassa bhoto gotamassa pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni…

Indeed, on the soles of the venerable Gotama's feet, wheels have appeared with a thousand spokes, with rims and hubs, complete in every aspect.

‘‘Āyatapaṇhi [Pg.337] kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has long heels.

‘‘Dīghaṅguli kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has long fingers and toes.

‘‘Mudutalunahatthapādo kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has soft and tender palms and soles.

‘‘Jālahatthapādo kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has webbed hands and feet.

‘‘Ussaṅkhapādo kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has high insteps.

‘‘Eṇijaṅgho kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has shanks like those of an Eṇī deer.

‘‘Ṭhitako kho pana so bhavaṃ gotamo anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati…

Indeed, the venerable Gotama, while standing and without bending, can touch and stroke his knees with both palms.

‘‘Kosohitavatthaguyho kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has his male organ concealed in a sheath.

‘‘Suvaṇṇavaṇṇo kho pana so bhavaṃ gotamo kañcanasannibhattaco…

Indeed, the venerable Gotama has a golden complexion, his skin like burnished gold.

‘‘Sukhumacchavi kho pana so bhavaṃ gotamo. Sukhumattā chaviyā rajojallaṃ kāye na upalimpati…

Indeed, the venerable Gotama has fine skin. Because of the fineness of his skin, dust and dirt do not adhere to his body.

‘‘Ekekalomo kho pana so bhavaṃ gotamo; ekekāni lomāni lomakūpesu jātāni…

Indeed, the venerable Gotama has one hair per pore; single hairs grow in each hair follicle.

‘‘Uddhaggalomo kho pana so bhavaṃ gotamo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni…

Indeed, the venerable Gotama has body-hairs that grow upwards; the hairs that grow are directed upwards, are blue-black like collyrium, curled in rings, and turn to the right.

‘‘Brahmujugatto kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has a body as straight as Brahmā's.

‘‘Sattussado kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has seven convexities.

‘‘Sīhapubbaddhakāyo kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has the front half of his body like a lion's.

‘‘Citantaraṃso kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has the space between his shoulders well-filled.

‘‘Nigrodhaparimaṇḍalo kho pana so bhavaṃ gotamo; yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo tāvatakvassa kāyo…

Indeed, the venerable Gotama has the proportions of a banyan tree: his height is equal to his arm-span, and his arm-span is equal to his height.

‘‘Samavaṭṭakkhandho kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has an evenly rounded neck.

‘‘Rasaggasaggī kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has a supreme faculty of taste.

‘‘Sīhahanu [Pg.338] kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has a jaw like a lion's.

‘‘Cattālīsadanto kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has forty teeth.

‘‘Samadanto kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has even teeth.

‘‘Aviraḷadanto kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has teeth without gaps.

‘‘Susukkadāṭho kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has brilliant white canine teeth.

‘‘Pahūtajivho kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has a long and broad tongue.

‘‘Brahmassaro kho pana so bhavaṃ gotamo karavikabhāṇī…

Indeed, the venerable Gotama has a voice like Brahmā's, with the melodious call of the Karavīka bird.

‘‘Abhinīlanetto kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has deep blue eyes.

‘‘Gopakhumo kho pana so bhavaṃ gotamo…

Indeed, the venerable Gotama has eyelashes like those of a calf.

‘‘Uṇṇā kho panassa bhoto gotamassa bhamukantare jātā odātā mudutūlasannibhā…

Indeed, an ūrṇā has grown between the venerable Gotama's eyebrows, white and soft like cotton wool.

‘‘Uṇhīsasīso kho pana so bhavaṃ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.

Indeed, the venerable Gotama has a head like a royal turban. This, too, of the venerable Gotama, is a mark of a great man.

‘‘Imehi kho, bho, so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato.

Indeed, sirs, that venerable Gotama is endowed with these thirty-two marks of a great man.

387. ‘‘Gacchanto kho pana so bhavaṃ gotamo dakkhiṇeneva pādena paṭhamaṃ pakkamati. So nātidūre pādaṃ uddharati, nāccāsanne pādaṃ nikkhipati; so nātisīghaṃ gacchati, nātisaṇikaṃ gacchati; na ca adduvena adduvaṃ saṅghaṭṭento gacchati, na ca gopphakena gopphakaṃ saṅghaṭṭento gacchati. So gacchanto na satthiṃ unnāmeti, na satthiṃ onāmeti; na satthiṃ sannāmeti, na satthiṃ vināmeti. Gacchato kho pana tassa bhoto gotamassa adharakāyova iñjati, na ca kāyabalena gacchati. Apalokento kho pana so bhavaṃ gotamo sabbakāyeneva apaloketi; so na uddhaṃ ulloketi, na adho oloketi; na ca vipekkhamāno gacchati, yugamattañca pekkhati; tato cassa uttari anāvaṭaṃ ñāṇadassanaṃ bhavati. So antaragharaṃ pavisanto na kāyaṃ unnāmeti[Pg.339], na kāyaṃ onāmeti; na kāyaṃ sannāmeti, na kāyaṃ vināmeti. So nātidūre nāccāsanne āsanassa parivattati, na ca pāṇinā ālambitvā āsane nisīdati, na ca āsanasmiṃ kāyaṃ pakkhipati. So antaraghare nisinno samāno na hatthakukkuccaṃ āpajjati, na pādakukkuccaṃ āpajjati; na adduvena adduvaṃ āropetvā nisīdati; na ca gopphakena gopphakaṃ āropetvā nisīdati; na ca pāṇinā hanukaṃ upadahitvā nisīdati. So antaraghare nisinno samāno na chambhati na kampati na vedhati na paritassati. So achambhī akampī avedhī aparitassī vigatalomahaṃso. Vivekavatto ca so bhavaṃ gotamo antaraghare nisinno hoti. So pattodakaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti. So pattodakaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ. So na khulukhulukārakaṃ pattaṃ dhovati, na samparivattakaṃ pattaṃ dhovati, na pattaṃ bhūmiyaṃ nikkhipitvā hatthe dhovati; hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti. So pattodakaṃ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno. So odanaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti. So odanaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ. Byañjanaṃ kho pana bhavaṃ gotamo byañjanamattāya āhāreti, na ca byañjanena ālopaṃ atināmeti. Dvattikkhattuṃ kho bhavaṃ gotamo mukhe ālopaṃ samparivattetvā ajjhoharati; na cassa kāci odanamiñjā asambhinnā kāyaṃ pavisati, na cassa kāci odanamiñjā mukhe avasiṭṭhā hoti; athāparaṃ ālopaṃ upanāmeti. Rasapaṭisaṃvedī kho pana so bhavaṃ gotamo āhāraṃ āhāreti, no ca rasarāgapaṭisaṃvedī.

387. Indeed, when that venerable Gotama walks, he steps forward with his right foot first. He does not lift his foot too far, nor place it too near. He walks neither too fast nor too slow. He does not walk with knee striking against knee, nor with ankle striking against ankle. When walking, he does not raise his thigh, nor lower his thigh, nor draw his thigh in, nor thrust his thigh out. When that venerable Gotama walks, only his lower body moves; he does not walk by swaying his body. When looking around, that venerable Gotama looks around with his whole body. He does not look upward, nor does he look downward. He does not go along looking about, but looks a yoke’s length ahead; and beyond that, his knowledge and vision is unobstructed. When entering a house, he does not raise his body, nor lower his body, nor hunch his body, nor arch his body. He turns neither too far from nor too near to a seat. He does not sit down supporting himself with his hand, nor does he throw his body onto the seat. When seated indoors, he does not fidget with his hands, nor does he fidget with his feet. He does not sit with one knee placed upon the other, nor with one ankle placed upon the other. He does not sit supporting his chin with his hand. When seated indoors, that venerable Gotama is not startled, does not tremble, does not shake, and is not agitated. He is without fear, unshaken, untrembling, not agitated, and the hair of his body does not stand on end. And that venerable Gotama, when seated indoors, has his mind inclined to seclusion. When receiving water for his bowl, he does not raise the bowl, nor lower the bowl, nor incline the bowl inwards, nor incline the bowl outwards. He receives the bowl-water in a quantity that is neither too little nor too much. He does not wash the bowl making a ‘khulu-khulu’ sound, nor does he wash the bowl by turning it over and over. He does not place the bowl on the ground to wash his hands; when the hands are washed, the bowl is washed, and when the bowl is washed, the hands are washed. He discards the bowl-water neither too far nor too near, and not by scattering it. When receiving rice, he does not raise the bowl, nor lower the bowl, nor incline the bowl inwards, nor incline the bowl outwards. He receives the rice in a quantity that is neither too little nor too much. The venerable Gotama partakes of the curry in proportion to the rice, and does not let the curry overwhelm the mouthful. The venerable Gotama turns the mouthful over in his mouth two or three times before swallowing. No unbroken grain of rice enters his body, and no grain of rice remains in his mouth when he brings forward the next mouthful. Indeed, that venerable Gotama partakes of food experiencing the taste, but not experiencing craving for the taste.

‘‘Aṭṭhaṅgasamannāgataṃ kho pana so bhavaṃ gotamo āhāraṃ āhāreti – neva davāya, na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā brahmacariyānuggahāya – ‘iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti[Pg.340]. So bhuttāvī pattodakaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti. So pattodakaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ. So na khulukhulukārakaṃ pattaṃ dhovati, na samparivattakaṃ pattaṃ dhovati, na pattaṃ bhūmiyaṃ nikkhipitvā hatthe dhovati; hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti. So pattodakaṃ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno. So bhuttāvī na pattaṃ bhūmiyaṃ nikkhipati nātidūre nāccāsanne, na ca anatthiko pattena hoti, na ca ativelānurakkhī pattasmiṃ. So bhuttāvī muhuttaṃ tuṇhī nisīdati, na ca anumodanassa kālamatināmeti. So bhuttāvī anumodati, na taṃ bhattaṃ garahati, na aññaṃ bhattaṃ paṭikaṅkhati; aññadatthu dhammiyā kathāya taṃ parisaṃ sandasseti samādapeti samuttejeti sampahaṃseti. So taṃ parisaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkamati. So nātisīghaṃ gacchati, nātisaṇikaṃ gacchati, na ca muccitukāmo gacchati; na ca tassa bhoto gotamassa kāye cīvaraṃ accukkaṭṭhaṃ hoti na ca accokkaṭṭhaṃ, na ca kāyasmiṃ allīnaṃ na ca kāyasmā apakaṭṭhaṃ; na ca tassa bhoto gotamassa kāyamhā vāto cīvaraṃ apavahati; na ca tassa bhoto gotamassa kāye rajojallaṃ upalimpati. So ārāmagato nisīdati paññatte āsane. Nisajja pāde pakkhāleti; na ca so bhavaṃ gotamo pādamaṇḍanānuyogamanuyutto viharati. So pāde pakkhāletvā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So neva attabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti; attahitaparahitaubhayahitasabbalokahitameva so bhavaṃ gotamo cintento nisinno hoti. So ārāmagato parisati dhammaṃ deseti, na taṃ parisaṃ ussādeti, na taṃ parisaṃ apasādeti; aññadatthu dhammiyā kathāya taṃ parisaṃ sandasseti samādapeti samuttejeti sampahaṃseti.

Indeed, the venerable Gotama partakes of food endowed with eight factors: not for amusement, not for intoxication, not for beautification, not for adornment, but only for the maintenance and sustenance of this body, for the cessation of discomfort, and for the support of the holy life, thinking: ‘Thus I shall ward off old feelings and not allow new feelings to arise, and there will be for me sustenance, blamelessness, and a comfortable abiding.’ Having eaten, while accepting the bowl-rinsing water, he does not raise the bowl up, nor bend it down; he does not bend it inwards, nor bend it outwards. He accepts bowl-rinsing water that is not too little and not too much. He does not wash the bowl making a ‘khulukhulu’ sound, nor does he wash the bowl turning it over and over, nor does he place the bowl on the ground to wash his hands; when the hands are washed, the bowl is washed, and when the bowl is washed, the hands are washed. He discards the bowl-rinsing water neither too far nor too near, and without scattering it. Having eaten, he does not place the bowl on the ground too far or too near; nor is he unconcerned with the bowl, nor is he excessively protective of it. Having eaten, he sits silently for a moment and does not let the time for the blessing pass. Having eaten, he gives the blessing; he does not disparage that meal, nor does he long for another meal; but rather, with a talk on the Dhamma, he instructs, encourages, incites, and gladdens that assembly. Having instructed, encouraged, incited, and gladdened that assembly with a talk on the Dhamma, he rises from his seat and departs. He goes neither too quickly nor too slowly, and not as one desiring to be released. On the venerable Gotama’s body, the robe is not worn too high up or too low down, nor is it clinging to his body or far from his body; the wind does not carry the robe away from the venerable Gotama’s body, nor does dust and dirt smear his body. Having gone to the monastery, he sits on a prepared seat. Having sat down, he washes his feet; the venerable Gotama does not dwell engaged in the practice of adorning his feet. Having washed his feet, he sits, having folded his legs crosswise, holding his body erect, and establishing mindfulness before him. He does not intend for his own affliction, nor for the affliction of others, nor for the affliction of both; the venerable Gotama sits thinking only of his own welfare, the welfare of others, the welfare of both, and the welfare of the entire world. Having gone to the monastery, he teaches the Dhamma to the assembly; he does not exalt that assembly, nor does he disparage it; but rather, with a talk on the Dhamma, he instructs, encourages, incites, and gladdens that assembly.

‘‘Aṭṭhaṅgasamannāgato kho panassa bhoto gotamassa mukhato ghoso niccharati – vissaṭṭho ca, viññeyyo ca, mañju ca, savanīyo ca, bindu ca, avisārī ca, gambhīro ca, ninnādī ca. Yathāparisaṃ kho pana so bhavaṃ [Pg.341] gotamo sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati. Te tena bhotā gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā uṭṭhāyāsanā pakkamanti avalokayamānāyeva avijahitattā. Addasāma kho mayaṃ, bho, taṃ bhavantaṃ gotamaṃ gacchantaṃ, addasāma ṭhitaṃ, addasāma antaragharaṃ pavisantaṃ, addasāma antaraghare nisinnaṃ tuṇhībhūtaṃ, addasāma antaraghare bhuñjantaṃ, addasāma bhuttāviṃ nisinnaṃ tuṇhībhūtaṃ, addasāma bhuttāviṃ anumodantaṃ, addasāma ārāmaṃ gacchantaṃ, addasāma ārāmagataṃ nisinnaṃ tuṇhībhūtaṃ, addasāma ārāmagataṃ parisati dhammaṃ desentaṃ. Ediso ca ediso ca so bhavaṃ gotamo, tato ca bhiyyo’’ti.

Indeed, from the mouth of the venerable Gotama issues a voice endowed with eight qualities: it is clear, intelligible, pleasing, audible, articulate, unbroken, deep, and resonant. The venerable Gotama makes himself understood with a voice appropriate to the assembly, and his voice does not go outside the assembly. Those who have been instructed, encouraged, incited, and gladdened by the venerable Gotama with a talk on the Dhamma rise from their seats and depart, only while looking back, as if unable to leave him. Indeed, sir, we have seen the venerable Gotama going; we have seen him standing; we have seen him entering a house; we have seen him sitting silently inside a house; we have seen him eating inside a house; we have seen him sitting silently after eating; we have seen him giving the blessing after eating; we have seen him going to the monastery; we have seen him sitting silently, having gone to the monastery; we have seen him teaching the Dhamma to an assembly, having gone to the monastery. Such and such is the venerable Gotama, and even more than that.

388. Evaṃ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udāneti –

388. When this was said, the brahmin Brahmāyu rose from his seat, arranged his upper robe over one shoulder, extended his joined palms in the direction of the Blessed One, and three times uttered this inspired utterance:

‘‘Namo tassa bhagavato arahato sammāsambuddhassa.

Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One.

‘‘Namo tassa bhagavato arahato sammāsambuddhassa.

Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One.

‘‘Namo tassa bhagavato arahato sammāsambuddhassā’’ti.

Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One.

‘‘Appeva nāma mayaṃ kadāci karahaci tena bhotā gotamena samāgaccheyyāma? Appeva nāma siyā kocideva kathāsallāpo’’ti!

Oh, that we might, sometime or other, meet with the venerable Gotama! Oh, that there might be some conversation!

389. Atha kho bhagavā videhesu anupubbena cārikaṃ caramāno yena mithilā tadavasari. Tatra sudaṃ bhagavā mithilāyaṃ viharati maghadevambavane. Assosuṃ kho mithileyyakā brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi mithilaṃ anuppatto, mithilāyaṃ viharati maghadevambavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ [Pg.342] pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’’ti.

389. Then the Blessed One, traveling stage by stage in the Videha country, arrived at Mithilā. There the Blessed One stayed in the Maghadeva Mango Grove. The brahmins and householders of Mithilā heard: “The ascetic Gotama, the son of the Sakyans, who has gone forth from the Sakyan clan, has been traveling in the Videha country with a large Saṅgha of bhikkhus, with about five hundred bhikkhus, and has arrived at Mithilā. He is staying in the Maghadeva Mango Grove. A good report about the Venerable Gotama has been circulating: ‘Indeed, the Blessed One is an Arahant, a Perfectly Self-Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, knower of the world, unexcelled trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. Having realized with his own direct knowledge this world with its devas, Māras, and Brahmās, this generation with its recluses and brahmins, its devas and humans, he makes it known to others. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing, and he reveals the perfectly complete and purified holy life. It is good to see such Arahants.’”

Atha kho mithileyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

Then the brahmins and householders of Mithilā approached the Blessed One. Having approached, some paid homage to the Blessed One and sat down to one side; some exchanged greetings with the Blessed One, and when that courteous and amiable talk was concluded, sat down to one side; some raised their joined hands in salutation towards the Blessed One and sat down to one side; some announced their name and clan in the presence of the Blessed One and sat down to one side; some kept silent and sat down to one side.

390. Assosi kho brahmāyu brāhmaṇo – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito mithilaṃ anuppatto, mithilāyaṃ viharati maghadevambavane’’ti. Atha kho brahmāyu brāhmaṇo sambahulehi sāvakehi saddhiṃ yena maghadevambavanaṃ tenupasaṅkami. Atha kho brahmāyuno brāhmaṇassa avidūre ambavanassa etadahosi – ‘‘na kho metaṃ patirūpaṃ yohaṃ pubbe appaṭisaṃvidito samaṇaṃ gotamaṃ dassanāya upasaṅkameyya’’nti. Atha kho brahmāyu brāhmaṇo aññataraṃ māṇavakaṃ āmantesi – ‘‘ehi tvaṃ, māṇavaka, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘brahmāyu, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṃ paṭivasanti, brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ bhogehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ mantehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ āyunā ceva yasasā ca. So bhoto gotamassa dassanakāmo’’’ti.

390. The brahmin Brahmāyu heard: “Indeed, the ascetic Gotama, the son of the Sakyans, who has gone forth from the Sakyan clan, has arrived at Mithilā and is dwelling in the Maghadeva Mango Grove.” Then the brahmin Brahmāyu, together with many disciples, approached the Maghadeva Mango Grove. Then, when the brahmin Brahmāyu was not far from the mango grove, this thought occurred to him: “It would not be proper for me to approach the ascetic Gotama without first being introduced.” Then the brahmin Brahmāyu addressed a certain young man: “Come, young man, approach the ascetic Gotama. Having approached, ask the ascetic Gotama in my name whether he is free from illness and affliction, light in his movements, strong, and dwelling comfortably—saying: ‘Venerable Gotama, the brahmin Brahmāyu asks whether you are free from illness and affliction, light in your movements, strong, and dwelling comfortably.’ And say this: ‘Venerable Gotama, the brahmin Brahmāyu is old, aged, burdened with years, advanced in life, having reached the final stage of life, being one hundred and twenty years old by birth. He is a master of the three Vedas, with the glossaries, treatises on rhetoric, and phonology, and with the histories as a fifth; a master of the verses and of grammar, he is unerring concerning natural philosophy and the marks of a great man. As many brahmins and householders as dwell in Mithilā, Brahmāyu is declared foremost among them—that is, in regard to wealth, in regard to the mantras, and in regard to both longevity and fame. He wishes to see the Venerable Gotama.’”

‘‘Evaṃ[Pg.343], bho’’ti kho so māṇavako brahmāyussa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so māṇavako bhagavantaṃ etadavoca – ‘‘brahmāyu, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – ‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṃ paṭivasanti, brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ bhogehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ mantehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ āyunā ceva yasasā ca. So bhoto gotamassa dassanakāmo’’’ti. ‘‘Yassadāni, māṇava, brahmāyu brāhmaṇo kālaṃ maññatī’’ti. Atha kho so māṇavako yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṃ brāhmaṇaṃ etadavoca – ‘‘katāvakāso khomhi bhavatā samaṇena gotamena. Yassadāni bhavaṃ kālaṃ maññatī’’ti.

“Yes, sir,” replied the young man to the brahmin Brahmāyu, and he approached the Blessed One. Having approached, he exchanged greetings with the Blessed One. And when that courteous and amiable talk was concluded, he stood to one side. Standing to one side, the young man said to the Blessed One: “Venerable Gotama, the brahmin Brahmāyu asks after your health—whether you are free from illness, free from affliction, light in your movements, strong, and dwelling comfortably. And he says this: ‘Venerable Gotama, the brahmin Brahmāyu is old, aged, burdened with years, advanced in life, having reached the final stage of life; he is one hundred and twenty years old by birth, a master of the three Vedas, with the glossaries, treatises on rhetoric, and phonology, and with the histories as a fifth; a master of the verses and of grammar, and unerring concerning natural philosophy and the marks of a great man. As many brahmins and householders as dwell in Mithilā, Brahmāyu is declared foremost among them—that is, in regard to wealth, in regard to the mantras, and in regard to both longevity and fame. He wishes to see the Venerable Gotama.’ ” “Let the brahmin Brahmāyu come when he deems it the time, young man,” replied the Blessed One. Then the young man returned to the brahmin Brahmāyu and said: “I have made an opportunity for you with the ascetic Gotama, sir. Let the venerable one come when he deems it the time.”

391. Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami. Addasā kho sā parisā brahmāyuṃ brāhmaṇaṃ dūratova āgacchantaṃ. Disvāna oramiya okāsamakāsi yathā taṃ ñātassa yasassino. Atha kho brahmāyu brāhmaṇo taṃ parisaṃ etadavoca – ‘‘alaṃ, bho! Nisīdatha tumhe sake āsane. Idhāhaṃ samaṇassa gotamassa santike nisīdissāmī’’ti.

391. Then the brahmin Brahmāyu approached the Blessed One. The assembly saw the brahmin Brahmāyu coming from afar. Seeing him, they moved aside and made space for him, as was fitting for one who was known and famous. Then the brahmin Brahmāyu addressed that assembly: “Enough, sirs! Sit on your own seats. Here I will sit near the ascetic Gotama.”

Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho brahmāyu brāhmaṇo bhagavato [Pg.344] kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho brahmāyu brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya ca. Atha kho brahmāyu brāhmaṇo bhagavantaṃ gāthāhi ajjhabhāsi –

Then the brahmin Brahmāyu approached the Blessed One. Having approached, he exchanged joyful and memorable greetings with the Blessed One. When that courteous talk was concluded, he sat down to one side. Sitting to one side, the brahmin Brahmāyu investigated the thirty-two marks of a great man on the Blessed One’s body. The brahmin Brahmāyu saw on the Blessed One’s body the thirty-two marks of a great man for the most part, except for two. Regarding two of the marks of a great man he was doubtful and uncertain, he could not be confident or clear: the sheath-enclosed male organ and the large tongue. Then the brahmin Brahmāyu addressed the Blessed One with verses:

‘‘Ye me dvattiṃsāti sutā, mahāpurisalakkhaṇā;

Duve tesaṃ na passāmi, bhoto kāyasmiṃ gotama.

“The thirty-two marks of a great man that I have heard of—two of them I do not see on your body, Gotama.

‘‘Kacci kosohitaṃ bhoto, vatthaguyhaṃ naruttama;

Nārīsamānasavhayā, kacci jivhā na dassakā.

“O supreme among men, is your male organ enclosed in a sheath? And is your tongue, which has a feminine designation, not visible?

‘‘Kacci pahūtajivhosi, yathā taṃ jāniyāmase;

Ninnāmayetaṃ pahūtaṃ, kaṅkhaṃ vinaya no ise.

“Do you have a large tongue? So that we may know, please extend that large tongue. Dispel our doubt, O Sage.

‘‘Diṭṭhadhammahitatthāya, samparāyasukhāya ca;

Katāvakāsā pucchāma, yaṃ kiñci abhipatthita’’nti.

“For the sake of welfare in this present life, and for the sake of happiness in the next life, having been given the opportunity, we ask whatever we desire.”

392. Atha kho bhagavato etadahosi – ‘‘passati kho me ayaṃ brahmāyu brāhmaṇo dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cā’’ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa brahmāyu brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ gāthāhi paccabhāsi –

392. Then this thought occurred to the Blessed One: “This brahmin Brahmāyu sees the thirty-two marks of a great man on me for the most part, except for two. Regarding two of the marks of a great man he is doubtful and uncertain, he cannot be confident or clear: the sheath-enclosed male organ and the large tongue.” Then the Blessed One performed a feat of psychic power in such a way that the brahmin Brahmāyu saw the Blessed One’s sheath-enclosed male organ. Then the Blessed One, having extended his tongue, touched back and forth both ear-holes; he touched back and forth both nostrils; and he covered the entire surface of his forehead with his tongue. Then the Blessed One replied to the brahmin Brahmāyu in verses:

‘‘Ye te dvattiṃsāti sutā, mahāpurisalakkhaṇā;

Sabbe te mama kāyasmiṃ, mā te kaṅkhāhu brāhmaṇa.

“The thirty-two marks of a great man that you have heard of—all of them are on my body. Let there be no doubt for you, brahmin.

‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇa.

“What is to be directly known has been directly known by me; what is to be developed has been developed; what is to be abandoned has been abandoned. Therefore, brahmin, I am the Buddha.

‘‘Diṭṭhadhammahitatthāya[Pg.345], samparāyasukhāya ca;

Katāvakāso pucchassu, yaṃ kiñci abhipatthita’’nti.

“For the sake of welfare in this present life, and for the sake of happiness in the next life, having been given the opportunity, ask whatever you desire.”

393. Atha kho brahmāyussa brāhmaṇassa etadahosi – ‘‘katāvakāso khomhi samaṇena gotamena. Kiṃ nu kho ahaṃ samaṇaṃ gotamaṃ puccheyyaṃ – ‘diṭṭhadhammikaṃ vā atthaṃ samparāyikaṃ vā’’’ti. Atha kho brahmāyussa brāhmaṇassa etadahosi – ‘‘kusalo kho ahaṃ diṭṭhadhammikānaṃ atthānaṃ. Aññepi maṃ diṭṭhadhammikaṃ atthaṃ pucchanti. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ samparāyikaṃyeva atthaṃ puccheyya’’nti. Atha kho brahmāyu brāhmaṇo bhagavantaṃ gāthāhi ajjhabhāsi –

393. Then this thought occurred to the brahmin Brahmāyu: “I have been given an opportunity by the ascetic Gotama. What, I wonder, should I ask the ascetic Gotama—a matter concerning the present life, or a matter concerning the next life?” Then this thought occurred to the brahmin Brahmāyu: “I am indeed skilled in matters concerning the present life. Others also ask me about matters concerning the present life. It would be good if I were to ask the ascetic Gotama only about a matter concerning the next life.” Then the brahmin Brahmāyu addressed the Blessed One in verses:

‘‘Kathaṃ kho brāhmaṇo hoti, kathaṃ bhavati vedagū;

Tevijjo bho kathaṃ hoti, sotthiyo kinti vuccati.

“How, sir, does one become a brahmin? How does one become one who has gone to the end of knowledge? How, sir, does one become a possessor of the threefold knowledge? Who is called one who is blessed?

‘‘Arahaṃ bho kathaṃ hoti, kathaṃ bhavati kevalī;

Muni ca bho kathaṃ hoti, buddho kinti pavuccatī’’ti.

“How, sir, does one become an Arahant? How does one become perfected? How, sir, does one become a sage? And who is called a Buddha?”

394. Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ gāthāhi paccabhāsi –

394. Then the Blessed One replied to the brahmin Brahmāyu in verses:

‘‘Pubbenivāsaṃ yo vedi, saggāpāyañca passati;

Atho jātikkhayaṃ patto, abhiññā vosito muni.

“One who knows their former abodes, sees heaven and the states of loss, and has reached the destruction of birth, is a sage who has reached the culmination through direct knowledge.

‘‘Cittaṃ visuddhaṃ jānāti, muttaṃ rāgehi sabbaso;

Pahīnajātimaraṇo, brahmacariyassa kevalī;

Pāragū sabbadhammānaṃ, buddho tādī pavuccatī’’ti.

“One who knows the purified mind, completely freed from passions; who has abandoned birth and death, perfected in the holy life; who has gone to the far shore of all phenomena—such a one is called a Buddha.”

Evaṃ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti – ‘‘brahmāyu ahaṃ, bho gotama, brāhmaṇo; brahmāyu ahaṃ, bho gotama, brāhmaṇo’’ti. Atha kho sā parisā acchariyabbhutacittajātā ahosi – ‘‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Yatra hi nāmāyaṃ brahmāyu brāhmaṇo ñāto yasassī evarūpaṃ paramanipaccakāraṃ karissatī’’ti. Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ etadavoca – ‘‘alaṃ, brāhmaṇa, uṭṭhaha nisīda tvaṃ sake āsane yato te mayi cittaṃ pasanna’’nti. Atha kho brahmāyu brāhmaṇo uṭṭhahitvā sake āsane nisīdi.

When this was said, the brahmin Brahmāyu rose from his seat, arranged his upper robe over one shoulder, prostrated with his head at the Blessed One’s feet, kissed the Blessed One's feet with his mouth, and massaged them with his hands, announcing his name: “I am Brahmāyu, Master Gotama, a brahmin; I am Brahmāyu, Master Gotama, a brahmin.” Then that assembly was filled with an amazing and unprecedented thought: “It is wonderful, sirs, it is truly amazing! That this brahmin Brahmāyu, who is so well-known and famous, should perform such an act of utmost reverence.” Then the Blessed One said to the brahmin Brahmāyu: “Enough, brahmin. Rise and sit in your own seat, since your mind has faith in me.” Then the brahmin Brahmāyu, having risen, sat down in his own seat.

395. Atha [Pg.346] kho bhagavā brahmāyussa brāhmaṇassa anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ, sīlakathaṃ, saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi brahmāyuṃ brāhmaṇaṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva brahmāyussa brāhmaṇassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Atha kho brahmāyu brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Adhivāsetu ca me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho brahmāyu brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho brahmāyu brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti.

395. Then the Blessed One gave the brahmin Brahmāyu a progressive discourse—that is, a discourse on giving, on virtue, on heaven; he explained the danger, baseness, and defilement of sensual pleasures and the benefit of renunciation. When the Blessed One knew that Brahmāyu the brahmin had a receptive mind, a pliant mind, a mind free from hindrances, an uplifted mind, and a confident mind, he then revealed that Dhamma teaching which is the special dispensation of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth free from black stains would rightly take up dye, even so, for the brahmin Brahmāyu, right in that very seat, the dust-free, stainless Dhamma-eye arose: “Whatever has the nature to arise, all that has the nature to cease.” Then the brahmin Brahmāyu, having seen the Dhamma, attained the Dhamma, understood the Dhamma, penetrated the Dhamma, having crossed over doubt, being free from perplexity, having attained confidence, not reliant on another in the Teacher’s Dispensation, said this to the Blessed One: “Excellent, Master Gotama! Excellent, Master Gotama! Just as, Master Gotama, one might set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms—even so has the Dhamma been made clear in many ways by Master Gotama. I go to Master Gotama for refuge, and to the Dhamma, and to the Bhikkhu Saṅgha. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth, for as long as life lasts. And may Master Gotama consent to my meal for tomorrow, together with the Bhikkhu Saṅgha.” The Blessed One consented by silence. Then the brahmin Brahmāyu, having understood the Blessed One’s consent, rose from his seat, paid homage to the Blessed One, circumambulated him keeping him to the right, and departed. Then, at the passing of that night, the brahmin Brahmāyu, having had excellent food, both hard and soft, prepared in his own residence, had the time announced to the Blessed One: “It is time, Master Gotama, the meal is ready.”

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena brahmāyussa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho brahmāyu brāhmaṇo sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho bhagavā tassa sattāhassa accayena videhesu cārikaṃ pakkāmi. Atha kho brahmāyu brāhmaṇo acirapakkantassa bhagavato kālamakāsi. Atha kho sambahulā [Pg.347] bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘brahmāyu, bhante, brāhmaṇo kālaṅkato. Tassa kā gati, ko abhisamparāyo’’ti? ‘‘Paṇḍito, bhikkhave, brahmāyu brāhmaṇo paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi. Brahmāyu, bhikkhave, brāhmaṇo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā’’ti.

Then the Blessed One, in the morning time, having dressed, took his bowl and robe and went to the residence of the brahmin Brahmāyu. Having approached, he sat down on the prepared seat together with the Bhikkhu Saṅgha. Then the brahmin Brahmāyu, for seven days, with his own hands served and satisfied the Bhikkhu Saṅgha headed by the Buddha with excellent hard and soft food. Then, at the passing of those seven days, the Blessed One departed on a wandering in the Videha country. Not long after the Blessed One had departed, the brahmin Brahmāyu passed away. Then a number of bhikkhus approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One: “Venerable sir, the brahmin Brahmāyu has passed away. What is his destination, what is his future course?” “Bhikkhus, the brahmin Brahmāyu was wise. He practiced the Dhamma in accordance with the Dhamma, and did not trouble me on account of the Dhamma. Bhikkhus, the brahmin Brahmāyu, through the destruction of the five lower fetters, is one of spontaneous birth; there he will attain final Nibbāna, not being of a nature to return from that world.”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

The Blessed One said this. Those bhikkhus, delighted, rejoiced at the Blessed One's words.

Brahmāyusuttaṃ niṭṭhitaṃ paṭhamaṃ.

The Brahmāyu Sutta, the first, is concluded.

2. Selasuttaṃ

2. The Sela Sutta

396. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṃ nāma aṅguttarāpānaṃ nigamo tadavasari. Assosi kho keṇiyo jaṭilo – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’’ti.

396. Thus have I heard. At one time the Blessed One was traveling through the Aṅguttarāpa country with a large Saṅgha of bhikkhus, numbering twelve hundred and fifty, when he arrived at Āpaṇa, a market town of the Aṅguttarāpas. The matted-hair ascetic Keṇiya heard: “Indeed, good sirs, the ascetic Gotama, the son of the Sakyans, who went forth from the Sakyan clan, is traveling through the Aṅguttarāpa country with a large Saṅgha of bhikkhus, numbering twelve hundred and fifty, and has arrived at Āpaṇa. And regarding that venerable Gotama, such a glorious report has spread: ‘Indeed, that Blessed One is an Arahant, a Perfectly Self-Enlightened One, accomplished in knowledge and conduct, the Well-Gone, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, the Enlightened One, the Blessed One.’ He makes known this world with its devas, Māras, and Brahmās, this generation with its ascetics and brahmins, its devas and humans, having realized it himself with direct knowledge. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with meaning and phrasing, and proclaims the holy life that is entirely complete and pure. It is indeed good to see such Arahants.”

Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā [Pg.348] ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca – ‘‘adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Evaṃ vutte, bhagavā keṇiyaṃ jaṭilaṃ etadavoca – ‘‘mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno’’ti. Dutiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – ‘‘kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Dutiyampi kho bhagavā keṇiyaṃ jaṭilaṃ etadavoca – ‘‘mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno’’ti. Tatiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – ‘‘kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi – ‘‘suṇantu me bhonto, mittāmaccā ñātisālohitā; samaṇo me gotamo nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghena. Yena me kāyaveyyāvaṭikaṃ kareyyāthā’’ti. ‘‘Evaṃ, bho’’ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṃ patiṭṭhāpenti, appekacce āsanāni paññapenti. Keṇiyo pana jaṭilo sāmaṃyeva maṇḍalamālaṃ paṭiyādeti.

Then the matted-hair ascetic Keṇiya approached the Blessed One. Having approached, he exchanged greetings with the Blessed One. When this courteous and memorable talk was concluded, he sat down to one side. As he was sitting to one side, the Blessed One instructed, established, roused, and gladdened the matted-hair ascetic Keṇiya with a Dhamma talk. Then the matted-hair ascetic Keṇiya, having been instructed, established, roused, and gladdened by the Blessed One with a Dhamma talk, said to the Blessed One: “May the venerable Gotama consent to accept a meal from me tomorrow together with the Saṅgha of bhikkhus.” When this was said, the Blessed One said to the matted-hair ascetic Keṇiya: “The Saṅgha of bhikkhus is large, Keṇiya, numbering twelve hundred and fifty bhikkhus, and you are greatly devoted to the brahmins.” A second time the matted-hair ascetic Keṇiya said to the Blessed One: “Even though, venerable Gotama, the Saṅgha of bhikkhus is large, numbering twelve hundred and fifty bhikkhus, and I am greatly devoted to the brahmins; may the venerable Gotama consent to accept a meal from me tomorrow together with the Saṅgha of bhikkhus.” A second time the Blessed One said to the matted-hair ascetic Keṇiya: “The Saṅgha of bhikkhus is large, Keṇiya, numbering twelve hundred and fifty bhikkhus, and you are greatly devoted to the brahmins.” A third time the matted-hair ascetic Keṇiya said to the Blessed One: “Even though, venerable Gotama, the Saṅgha of bhikkhus is large, numbering twelve hundred and fifty bhikkhus, and I am greatly devoted to the brahmins; may the venerable Gotama consent to accept a meal from me tomorrow together with the Saṅgha of bhikkhus.” The Blessed One consented by silence. Then the matted-hair ascetic Keṇiya, understanding the Blessed One's consent, rose from his seat and went to his own hermitage. Having gone there, he addressed his friends, companions, relatives, and kin: “Listen to me, venerable sirs, friends, companions, relatives, and kin; the ascetic Gotama has been invited by me for a meal tomorrow together with the Saṅgha of bhikkhus. Therefore, you should perform the physical services for me.” “Yes, venerable sir,” replied Keṇiya's friends, companions, relatives, and kin to the matted-hair ascetic Keṇiya, and some dug ovens, some split wood, some washed vessels, some set up a large water jar, and some prepared seats. Keṇiya the matted-hair ascetic himself prepared a circular pavilion.

397. Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ[Pg.349], padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti. Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante, appekacce kaṭṭhāni phālente, appekacce bhājanāni dhovante, appekacce udakamaṇikaṃ patiṭṭhāpente, appekacce āsanāni paññapente, keṇiyaṃ pana jaṭilaṃ sāmaṃyeva maṇḍalamālaṃ paṭiyādentaṃ. Disvāna keṇiyaṃ jaṭilaṃ etadavoca – ‘‘kiṃ nu bhoto keṇiyassa āvāho vā bhavissati vivāho vā bhavissati mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyenā’’ti? ‘‘Na me, bho sela, āvāho bhavissati napi vivāho bhavissati napi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyena; api ca kho me mahāyañño paccupaṭṭhito. Atthi, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So me nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti.

397. Now at that time, the brahmin Sela was dwelling in Āpaṇa. He was a master of the three Vedas, along with the Nighaṇḍu, the Ketubha, and the Akkharappabheda, with the Itihāsa as the fifth. He was a reciter of the verses, an expert in grammar, and was completely skilled in the Lokāyata treatise and the marks of a great man. He taught the Vedas to three hundred young students. Now at that time, the matted-hair ascetic Keṇiya was exceedingly devoted to the brahmin Sela. Then the brahmin Sela, surrounded by three hundred young students, while walking back and forth and wandering about for exercise, approached the hermitage of the matted-hair ascetic Keṇiya. In the hermitage of the matted-hair ascetic Keṇiya, the brahmin Sela saw some digging ovens, some splitting firewood, some washing vessels, some setting up water pots, and some preparing seats, while he saw the matted-hair ascetic Keṇiya himself preparing the circular pavilion. Having seen him, he said this to the matted-hair ascetic Keṇiya: “What is the matter, Master Keṇiya? Will there be a wedding where a bride is taken, or a wedding where a bride is given? Or is a great sacrifice being prepared? Or has the King of Magadha, Seniya Bimbisāra, been invited for tomorrow along with his retinue?” “There will be no wedding for me where a bride is taken, Master Sela, nor one where a bride is given, nor has the King of Magadha, Seniya Bimbisāra, been invited for tomorrow along with his retinue. But indeed, a great sacrifice has been prepared by me. There is, sir, the ascetic Gotama, a son of the Sakyans, who has gone forth from the Sakyan clan. He is wandering in the country of the Aṅguttarāpas with a great Saṅgha of bhikkhus, with twelve hundred and fifty bhikkhus, and has arrived at Āpaṇa. Regarding that Master Gotama, this good report of his fame has spread: ‘That Blessed One is an Arahant, a Perfectly Self-Enlightened One, accomplished in knowledge and conduct, the Fortunate One, the Knower of the World, the Unsurpassed Leader of persons to be tamed, the Teacher of gods and humans, the Enlightened One, the Blessed One.’ He has been invited by me for tomorrow’s meal, together with the Saṅgha of bhikkhus.”

‘‘Buddhoti – bho keṇiya, vadesi’’?

“Do you say, ‘Buddha,’ Master Keṇiya?”

‘‘Buddhoti – bho sela, vadāmi’’.

“I do say, ‘Buddha,’ Master Sela.”

‘‘Buddhoti – bho keṇiya, vadesi’’?

“Do you say, ‘Buddha,’ Master Keṇiya?”

‘‘Buddhoti – bho sela, vadāmī’’ti.

“I do say, ‘Buddha,’ Master Sela.”

398. Atha kho selassa brāhmaṇassa etadahosi – ‘‘ghosopi kho eso dullabho lokasmiṃ – yadidaṃ ‘buddho’ti. Āgatāni kho panamhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa [Pg.350] dveyeva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado’’.

398. Then this thought occurred to the brahmin Sela: “Indeed, this sound is rare in the world—that is, the word ‘Buddha.’ Moreover, in our Vedas, the thirty-two marks of a great man have been handed down, and for a great man endowed with these, there are only two destinies, and no other. If he dwells in the household life, he becomes a king, a wheel-turning monarch, a righteous one, a king of righteousness, ruler of the four quarters, a conqueror, one who has attained stability in his country, and endowed with the seven treasures. These are his seven treasures: the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and the heir-apparent-treasure as the seventh. Furthermore, he has over a thousand sons who are valiant, heroic in form, and crushers of the armies of others. Having conquered this earth, bounded by the ocean, he dwells ruling it by righteousness, without rod and without weapon. But if he goes forth from the household life into homelessness, he becomes an Arahant, a Perfectly Enlightened One in the world, one who has drawn back the veil.”

‘‘Kahaṃ pana, bho keṇiya, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho’’ti? Evaṃ vutte, keṇiyo jaṭilo dakkhiṇaṃ bāhuṃ paggahetvā selaṃ brāhmaṇaṃ etadavoca – ‘‘yenesā, bho sela, nīlavanarājī’’ti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṃ yena bhagavā tenupasaṅkami. Atha kho selo brāhmaṇo te māṇavake āmantesi – ‘‘appasaddā bhonto āgacchantu pade padaṃ nikkhipantā; durāsadā hi te bhagavanto sīhāva ekacarā. Yadā cāhaṃ, bho, samaṇena gotamena saddhiṃ manteyyaṃ, mā me bhonto antarantarā kathaṃ opātetha. Kathāpariyosānaṃ me bhavanto āgamentū’’ti. Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi.

“But where, Master Keṇiya, is that Master Gotama, the Arahant, the Perfectly Enlightened One, now dwelling?” When this was said, the matted-hair ascetic Keṇiya, raising his right arm, said this to the brahmin Sela: “Over there, Master Sela, where that line of dark-green forest is.” Then the brahmin Sela, together with three hundred young students, approached the Blessed One. Then the brahmin Sela addressed those young students: “Sirs, come without making a sound, placing foot after foot. For those Blessed Ones are difficult to approach, like lions that wander alone. And when I, sirs, am conversing with the ascetic Gotama, do not interrupt my speech. You should wait for the conclusion of my talk.” Then the brahmin Sela approached the Blessed One. Having approached, he exchanged courteous greetings with the Blessed One. When this courteous and amiable talk was concluded, he sat down to one side. Seated to one side, the brahmin Sela searched for the thirty-two marks of a great man on the Blessed One’s body.

Addasā kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya ca. Atha kho bhagavato etadahosi – ‘‘passati kho me ayaṃ selo brāhmaṇo dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite [Pg.351] ca vatthaguyhe, pahūtajivhatāya cā’’ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho selassa brāhmaṇassa etadahosi – ‘‘samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi; no ca kho naṃ jānāmi buddho vā no vā. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ye te bhavanti arahanto sammāsambuddhā te sake vaṇṇe bhaññamāne attānaṃ pātukarontī’ti. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ sammukhā sāruppāhi gāthāhi abhitthaveyya’’nti.

The brahmin Sela saw on the Blessed One's body the thirty-two marks of a great man for the most part, except for two. Regarding two of the marks of a great man, he was doubtful, perplexed, unconvinced, and unsatisfied: that of the male organ enclosed in a sheath, and that of the great breadth of the tongue. Then this thought occurred to the Blessed One: 'This brahmin Sela sees on me the thirty-two marks of a great man for the most part, except for two. Regarding two of the marks of a great man, he is doubtful, perplexed, unconvinced, and unsatisfied: that of the male organ enclosed in a sheath, and that of the great breadth of the tongue.' Then the Blessed One performed such a feat of psychic power that the brahmin Sela saw the Blessed One's male organ enclosed in a sheath. Then the Blessed One, extending his tongue, stroked and touched both ear-holes, stroked and touched both nostrils, and covered the entire orb of his forehead with his tongue. Then this thought occurred to the brahmin Sela: 'The ascetic Gotama is endowed with the thirty-two marks of a great man, complete and not incomplete. Yet I do not know whether he is a Buddha or not. But I have heard this from aged, venerable brahmins, teachers and their teachers, who said: "Those who are Arahants, Perfectly Enlightened Ones, reveal themselves when their own praise is spoken." What if I were to praise the ascetic Gotama in his presence with suitable verses?'

399. Atha kho selo brāhmaṇo bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi –

399. Then the brahmin Sela praised the Blessed One in his presence with suitable verses:

‘‘Paripuṇṇakāyo suruci, sujāto cārudassano;

Suvaṇṇavaṇṇosi bhagavā, susukkadāṭhosi vīriyavā.

“You have a perfect body, are of fine radiance, well-born, and pleasing to see; you are of golden complexion, O Blessed One, you have brilliant white canine teeth and are full of energy.

‘‘Narassa hi sujātassa, ye bhavanti viyañjanā;

Sabbe te tava kāyasmiṃ, mahāpurisalakkhaṇā.

“Whatever marks there are for a well-born man, all those marks of a great man are present on your body.

‘‘Pasannanetto sumukho, brahā uju patāpavā;

Majjhe samaṇasaṅghassa, ādiccova virocasi.

“With serene eyes and a beautiful face, you are majestic, upright, and radiant; in the midst of the assembly of ascetics, you shine like the sun.

‘‘Kalyāṇadassano bhikkhu, kañcanasannibhattaco;

Kiṃ te samaṇabhāvena, evaṃ uttamavaṇṇino.

“O monk, beautiful to see, with skin like gold; for one of such supreme complexion as you, what is the purpose of the ascetic life?

‘‘Rājā arahasi bhavituṃ, cakkavattī rathesabho;

Cāturanto vijitāvī, jambusaṇḍassa issaro.

“You are worthy to be a king, a wheel-turning monarch, a bull among charioteers; a conqueror of the four quarters, the lord of the continent of Jambu.

‘‘Khattiyā bhogirājāno, anuyantā bhavantu te;

Rājābhirājā manujindo, rajjaṃ kārehi gotama’’.

“May Khattiya kings, possessors of wealth, become your followers. O king of kings, lord of men, exercise your sovereignty, Gotama.”

‘‘Rājāhamasmi [Pg.352] selāti, dhammarājā anuttaro;

Dhammena cakkaṃ vattemi, cakkaṃ appaṭivattiyaṃ’’.

“I am a king, Sela,” said the Blessed One, “an unsurpassed King of Dhamma. By Dhamma I turn the wheel, a wheel that cannot be turned back.”

‘‘Sambuddho paṭijānāsi, dhammarājā anuttaro;

‘Dhammena cakkaṃ vattemi’, iti bhāsasi gotama.

“You claim to be a Perfectly Enlightened One, an unsurpassed King of Dhamma. ‘By Dhamma I turn the wheel,’ so you say, Gotama.

‘‘Ko nu senāpati bhoto, sāvako satthuranvayo;

Ko te tamanuvatteti, dhammacakkaṃ pavattitaṃ’’.

“Who is your general, the disciple who follows the Teacher? Who keeps turning this Wheel of Dhamma that has been set in motion by you?”

‘‘Mayā pavattitaṃ cakkaṃ, (selāti bhagavā dhammacakkaṃ anuttaraṃ;

Sāriputto anuvatteti, anujāto tathāgataṃ.

“The wheel set in motion by me,” said the Blessed One, “Sela, the unsurpassed Wheel of Dhamma, is kept turning by Sāriputta, who follows the Tathāgata.

‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇa.

“What should be directly known has been directly known by me; what should be developed has been developed; what should be abandoned has been abandoned. Therefore, brahmin, I am a Buddha.

‘‘Vinayassu mayi kaṅkhaṃ, adhimuccassu brāhmaṇa;

Dullabhaṃ dassanaṃ hoti, sambuddhānaṃ abhiṇhaso.

“Dispel your doubt in me; be convinced, brahmin. The frequent sight of Perfectly Enlightened Ones is difficult to obtain.

‘‘Yesaṃ ve dullabho loke, pātubhāvo abhiṇhaso;

Sohaṃ brāhmaṇa sambuddho, sallakatto anuttaro.

“Of those whose frequent appearance in the world is difficult to obtain—I, brahmin, am one such Perfectly Enlightened One, the unsurpassed remover of the dart.

‘‘Brahmabhūto atitulo, mārasenappamaddano;

Sabbāmitte vasī katvā, modāmi akutobhayo’’.

“Become supreme, incomparable, the crusher of Māra’s army; having brought all enemies under my control, I rejoice, fearless from any quarter.”

‘‘Imaṃ bhonto nisāmetha, yathā bhāsati cakkhumā;

Sallakatto mahāvīro, sīhova nadatī vane.

“Sirs, listen to this, to how the One with the Eye speaks. The remover of the dart, the great hero, roars like a lion in the forest.

‘‘Brahmabhūtaṃ atitulaṃ, mārasenappamaddanaṃ;

Ko disvā nappasīdeyya, api kaṇhābhijātiko.

“Having seen him—become supreme, incomparable, the crusher of Māra’s army—who would not be inspired with faith, even one of dark birth?

‘‘Yo maṃ icchati anvetu, yo vā nicchati gacchatu;

Idhāhaṃ pabbajissāmi, varapaññassa santike’’.

“Whoever wishes may follow me; whoever does not wish may go. Here I shall go forth in the presence of the one of excellent wisdom.”

‘‘Etañce ruccati bhoto, sammāsambuddhasāsanaṃ ;

Mayampi pabbajissāma, varapaññassa santike’’.

“Sir, if this teaching of the Perfectly Enlightened One pleases you, we too shall go forth in the presence of the one of excellent wisdom.”

‘‘Brāhmaṇā tisatā ime, yācanti pañjalīkatā;

Brahmacariyaṃ carissāma, bhagavā tava santike’’.

“These three hundred brahmins, with hands raised in reverence, ask: ‘We shall live the holy life in your presence, O Blessed One.’”

‘‘Svākkhātaṃ [Pg.353] brahmacariyaṃ, (selāti bhagavā sandiṭṭhikamakālikaṃ;

Yattha amoghā pabbajjā, appamattassa sikkhato’’ti.

“The holy life is well-expounded,” said the Blessed One, “Sela, visible here and now, immediate, wherein the going forth is not in vain for one who trains diligently.”

Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṃ, alattha upasampadaṃ.

The brahmin Sela, together with his assembly, obtained the going forth and the higher ordination in the presence of the Blessed One.

400. Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho keṇiyo jaṭilo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi, sampavāresi. Atha kho keṇiyo jaṭilo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā imāhi gāthāhi anumodi –

400. Then, when that night had passed, the matted-hair ascetic Keṇiya had excellent hard and soft food prepared in his own hermitage and had the time announced to the Blessed One: “It is time, Master Gotama, the meal is ready.” Then the Blessed One, having dressed in the morning, took his bowl and robe and went to the hermitage of the matted-hair ascetic Keṇiya. Having arrived, he sat down on the prepared seat together with the Saṅgha of monks. Then the matted-hair ascetic Keṇiya, with his own hands, served and satisfied the Saṅgha of monks headed by the Buddha with excellent hard and soft food. When the Blessed One had finished his meal and had removed his hand from the bowl, the matted-hair ascetic Keṇiya took a lower seat and sat to one side. To Keṇiya, seated to one side, the Blessed One expressed his appreciation with these verses:

‘‘Aggihuttamukhā yaññā, sāvittī chandaso mukhaṃ;

Rājā mukhaṃ manussānaṃ, nadīnaṃ sāgaro mukhaṃ.

“The fire-oblation is the chief of sacrifices; the Sāvittī is the chief of meters. A king is the chief of humans, and the ocean is the chief of rivers.

‘‘Nakkhattānaṃ mukhaṃ cando, ādicco tapataṃ mukhaṃ;

Puññaṃ ākaṅkhamānānaṃ, saṅgho ve yajataṃ mukha’’nti.

“The moon is the chief among constellations; the sun is the chief among those that shine; for those desiring merit who make offerings, the Saṅgha is indeed the chief.”

Atha kho bhagavā keṇiyaṃ jaṭilaṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

Then the Blessed One, having expressed his appreciation to Keṇiya the matted-hair ascetic with these verses, rose from his seat and departed.

Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā selo sapariso arahataṃ ahosi. Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāhi ajjhabhāsi –

Then the Venerable Sela, together with his retinue, dwelling alone, withdrawn, heedful, ardent, and resolute, not long after—in this very life, for himself, with direct knowledge—realized, attained, and dwelt in that unsurpassed culmination of the holy life for which clansmen rightly go forth from the household life into homelessness. He knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.’ And the Venerable Sela, together with his retinue, became one of the Arahants. Then the Venerable Sela, together with his retinue, approached the Blessed One; having approached, he arranged his robe over one shoulder, extended his joined palms toward the Blessed One, and addressed the Blessed One with verses:

‘‘Yaṃ [Pg.354] taṃ saraṇamāgamma, ito aṭṭhami cakkhumā;

Sattarattena bhagavā, dantamha tava sāsane.

“O One with Vision, it is the eighth day since we came to you for refuge. Within seven nights, O Blessed One, we have been tamed in your dispensation.

‘‘Tuvaṃ buddho tuvaṃ satthā, tuvaṃ mārābhibhū muni;

Tuvaṃ anusaye chetvā, tiṇṇo tāresimaṃ pajaṃ.

“You are the Buddha, you are the Teacher, you are the Muni who has overcome Māra. You, having cut off the underlying tendencies, have crossed over and you ferry this multitude of beings across.

‘‘Upadhī te samatikkantā, āsavā te padālitā;

Sīhova anupādāno, pahīnabhayabheravo.

“You have completely overcome attachments; your taints have been shattered. Like a lion, without clinging, you have abandoned fear and dread.

‘‘Bhikkhavo tisatā ime, tiṭṭhanti pañjalīkatā;

Pāde vīra pasārehi, nāgā vandantu satthuno’’ti.

“These three hundred monks stand with their palms joined in reverence. O Hero, extend your feet; let the great beings venerate the Teacher.”

Selasuttaṃ niṭṭhitaṃ dutiyaṃ.

The Sela Sutta, the second, is concluded.

3. Assalāyanasuttaṃ

3. The Assalāyana Sutta

401. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni sāvatthiyaṃ paṭivasanti kenacideva karaṇīyena. Atha kho tesaṃ brāhmaṇānaṃ etadahosi – ‘‘ayaṃ kho samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Ko nu kho pahoti samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti? Tena kho pana samayena assalāyano nāma māṇavo sāvatthiyaṃ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Atha kho tesaṃ brāhmaṇānaṃ etadahosi – ‘‘ayaṃ kho assalāyano māṇavo sāvatthiyaṃ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū…pe… anavayo. So kho pahoti samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti.

401. Thus have I heard. At one time the Blessed One was dwelling in Sāvatthī, at Jeta’s Grove, Anāthapiṇḍika’s monastery. At that time, about five hundred brahmins from various countries were residing in Sāvatthī for some purpose. Then this thought occurred to those brahmins: “This ascetic Gotama proclaims the purity of the four castes. Who, I wonder, is able to debate with the ascetic Gotama regarding this statement?” Now at that time, a young man named Assalāyana was residing in Sāvatthī. He was young, with his hair freshly cut, sixteen years of age by birth, a master of the three Vedas with their glossaries and ritual manuals, phonology and etymology, and history as the fifth. He was a master of philology and grammar, and was fully skilled in cosmology and the science of the marks of a great man. Then this thought occurred to those brahmins: “This young man Assalāyana resides in Sāvatthī. He is young... fully skilled. He is able to debate with the ascetic Gotama regarding this statement.”

Atha kho te brāhmaṇā yena assalāyano māṇavo tenupaṅkamiṃsu; upasaṅkamitvā assalāyanaṃ māṇavaṃ etadavocuṃ – ‘‘ayaṃ, bho assalāyana[Pg.355], samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetū’’ti.

Then those brahmins approached the young man Assalāyana; having approached, they said this to the young man Assalāyana: “Venerable Assalāyana, this ascetic Gotama proclaims the purity of the four castes. Let the venerable Assalāyana come and debate with the ascetic Gotama regarding this statement.”

Evaṃ vutte, assalāyano māṇavo te brāhmaṇe etadavoca – ‘‘samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti. Dutiyampi kho te brāhmaṇā assalāyanaṃ māṇavaṃ etadavocuṃ – ‘‘ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu. Caritaṃ kho pana bhotā assalāyanena paribbājaka’’nti. Dutiyampi kho assalāyano māṇavo te brāhmaṇe etadavoca – ‘‘samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti. Tatiyampi kho te brāhmaṇā assalāyanaṃ māṇavaṃ etadavocuṃ – ‘‘ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu. Caritaṃ kho pana bhotā assalāyanena paribbājakaṃ. Mā bhavaṃ assalāyano ayuddhaparājitaṃ parājayī’’ti.

When this was said, the young man Assalāyana said this to those brahmins: “Sirs, the ascetic Gotama is indeed a speaker of truth, and speakers of truth are difficult to debate. I am not able to debate with the ascetic Gotama regarding this statement.” For a second time, those brahmins said this to the young man Assalāyana: “Venerable Assalāyana, this ascetic Gotama proclaims the purity of the four castes. Let the venerable Assalāyana come and debate with the ascetic Gotama regarding this statement. For the venerable Assalāyana has practiced the way of the wanderers.” For a second time, the young man Assalāyana said this to those brahmins: “Sirs, the ascetic Gotama is indeed a speaker of truth, and speakers of truth are difficult to debate. I am not able to debate with the ascetic Gotama regarding this statement.” For a third time, those brahmins said this to the young man Assalāyana: “Venerable Assalāyana, this ascetic Gotama proclaims the purity of the four castes. Let the venerable Assalāyana come and debate with the ascetic Gotama regarding this statement. For the venerable Assalāyana has practiced the way of the wanderers. Let the venerable Assalāyana not be defeated without a fight!”

Evaṃ vutte, assalāyano māṇavo te brāhmaṇe etadavoca – ‘‘addhā kho ahaṃ bhavanto na labhāmi. Samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetunti. Api cāhaṃ bhavantānaṃ vacanena gamissāmī’’ti.

When this was said, the young man Assalāyana said this to those brahmins: “Indeed, sirs, I cannot persuade you. The ascetic Gotama is indeed a speaker of truth, and speakers of truth are difficult to debate. I am not able to debate with the ascetic Gotama regarding this statement. Nevertheless, I will go on your word.”

402. Atha kho assalāyano māṇavo mahatā brāhmaṇagaṇena saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho assalāyano māṇavo bhagavantaṃ etadavoca – ‘‘brāhmaṇā, bho gotama, evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇova sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā [Pg.356] orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Idha bhavaṃ gotamo kimāhā’’ti? ‘‘Dissanti kho pana, assalāyana, brāhmaṇānaṃ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. Te ca brāhmaṇiyonijāva samānā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’’’ti. ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

402. Then the young man Assalāyana, together with a great company of brahmins, approached the Blessed One. Having approached, he exchanged greetings with the Blessed One. After concluding the courteous and memorable talk, he sat down to one side. Seated to one side, the young man Assalāyana said this to the Blessed One: “Master Gotama, the brahmins say this: ‘Only the brahmin caste is superior; any other caste is inferior. Only the brahmin caste is pure; any other caste is dark. Only brahmins are purified, not non-brahmins. Brahmins alone are Brahmā’s legitimate sons, born from his mouth, born of Brahmā, created by Brahmā, and heirs of Brahmā.’ In this matter, what does Master Gotama say?” “But, Assalāyana, brahmin women are seen who menstruate, become pregnant, give birth, and nurse. And they, though born from the womb of a brahmin woman, say this: ‘Only the brahmin caste is superior; any other caste is inferior. Only the brahmin caste is pure; any other caste is dark. Only brahmins are purified, not non-brahmins. Brahmins alone are Brahmā’s legitimate sons, born from his mouth, born of Brahmā, created by Brahmā, and heirs of Brahmā.’” “Although Master Gotama says this, nevertheless, in this matter, the brahmins think thus: ‘Only the brahmin caste is superior; any other caste is inferior… heirs of Brahmā.’”

403. ‘‘Taṃ kiṃ maññasi, assalāyana, sutaṃ te – ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā – ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’’’ti? ‘‘Evaṃ, bho, sutaṃ taṃ me – ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā – ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’’’ti. ‘‘Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

403. “What do you think of this, Assalāyana? Have you heard that in the lands of the Yonas and Kambojas and in other border regions, there are only two classes—master and slave; and that a master can become a slave, and a slave can become a master?” “Yes, Master, I have heard this: that in the lands of the Yonas and Kambojas and in other border regions, there are only two classes—master and slave; and that a master can become a slave, and a slave can become a master.” “In that case, Assalāyana, what strength, what assurance do the brahmins have for this, when they say, ‘Only the brahmin caste is superior; any other caste is inferior… heirs of Brahmā’?” “Although Master Gotama says this, nevertheless, in this matter, the brahmins think thus: ‘Only the brahmin caste is superior; any other caste is inferior… heirs of Brahmā.’”

404. ‘‘Taṃ kiṃ maññasi, assalāyana, khattiyova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, no brāhmaṇo? Vessova nu kho…pe… suddova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, no brāhmaṇo’’ti? ‘‘No hidaṃ, bho gotama. Khattiyopi hi, bho [Pg.357] gotama, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Brāhmaṇopi hi, bho gotama…pe… vessopi hi, bho gotama…pe… suddopi hi, bho gotama…pe… sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātino adinnādāyino kāmesumicchācārino musāvādino pisuṇavācā pharusavācā samphappalāpino abhijjhālū byāpannacittā micchādiṭṭhī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyu’’nti. ‘‘Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

404. “What do you think of this, Assalāyana? Would only a noble who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, indulges in idle chatter, is covetous, has a mind of ill will, and holds wrong view, on the breakup of the body, after death, be reborn in a state of deprivation, a bad destination, the lower world, in hell—and not a brahmin? Would only a merchant… or only a worker who does these things be reborn in hell—and not a brahmin?” “Not so, Master Gotama. A noble, too, who kills living beings… would be reborn in a state of deprivation, a bad destination, the lower world, in hell. A brahmin, too… A merchant, too… A worker, too… Indeed, Master Gotama, all four castes who kill living beings, take what is not given, engage in sexual misconduct, speak falsely, speak divisively, speak harshly, indulge in idle chatter, are covetous, have a mind of ill will, and hold wrong view, on the breakup of the body, after death, would be reborn in a state of deprivation, a bad destination, the lower world, in hell.” “In that case, Assalāyana, what strength, what assurance do the brahmins have for this, when they say, ‘Only the brahmin caste is superior; any other caste is inferior… heirs of Brahmā’?” “Although Master Gotama says this, nevertheless, in this matter, the brahmins think thus: ‘Only the brahmin caste is superior; any other caste is inferior… heirs of Brahmā.’”

405. ‘‘Taṃ kiṃ maññasi, assalāyana, brāhmaṇova nu kho pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, no khattiyo no vesso, no suddo’’ti? ‘‘No hidaṃ, bho gotama! Khattiyopi hi, bho gotama, pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Brāhmaṇopi hi, bho gotama…pe… vessopi hi, bho gotama…pe… suddopi hi, bho gotama…pe… sabbepi hi, bho gotama, cattāro vaṇṇā 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 upapajjeyyu’’nti. ‘‘Ettha, assalāyana[Pg.358], brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

405. “What do you think, Assalāyana? Is it only a brahmin who, refraining from killing living beings, refraining from taking what is not given, refraining from sexual misconduct, refraining from false speech, refraining from divisive speech, refraining from harsh speech, refraining from idle chatter, is without covetousness, has a mind free from ill will, and has right view—who, with the breakup of the body, after death, would be reborn in a good destination, a heavenly world—and not a noble, not a merchant, not a worker?” “Not so, Master Gotama! A noble, too, Master Gotama, who refrains from killing living beings… and has right view, with the breakup of the body, after death, would be reborn in a good destination, a heavenly world. A brahmin, too, Master Gotama… A merchant, too, Master Gotama… A worker, too, Master Gotama… Indeed, Master Gotama, all four castes—if they refrain from killing living beings… and have right view—with the breakup of the body, after death, would be reborn in a good destination, a heavenly world.” “In that case, Assalāyana, what strength, what assurance do the brahmins have for this, when they say, ‘Only the brahmin caste is superior; any other caste is inferior… heirs of Brahmā’?” “Although Master Gotama says this, nevertheless, in this matter, the brahmins think thus: ‘Only the brahmin caste is superior; any other caste is inferior… heirs of Brahmā.’”

406. ‘‘Taṃ kiṃ maññasi, assalāyana, brāhmaṇova nu kho pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ, no khattiyo, no vesso no suddo’’ti? ‘‘No hidaṃ, bho gotama! Khattiyopi hi, bho gotama, pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ; brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama… suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetu’’nti. ‘‘Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

406. “What do you think, Assalāyana? Is it only a brahmin who is able to develop a mind of loving-kindness in this region, free from enmity and ill will—and not a noble, not a merchant, not a worker?” “Not so, Master Gotama! A noble, too, Master Gotama, is able to develop a mind of loving-kindness in this region, free from enmity and ill will; a brahmin, too, Master Gotama… a merchant, too, Master Gotama… a worker, too, Master Gotama… Indeed, Master Gotama, all four castes are able to develop a mind of loving-kindness in this region, free from enmity and ill will.” “In that case, Assalāyana, what strength, what assurance do the brahmins have for this, when they say, ‘Only the brahmin caste is superior; any other caste is inferior… heirs of Brahmā’?” “Although Master Gotama says this, nevertheless, in this matter, the brahmins think thus: ‘Only the brahmin caste is superior; any other caste is inferior… heirs of Brahmā.’”

407. ‘‘Taṃ kiṃ maññasi, assalāyana, brāhmaṇova nu kho pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, no khattiyo, no vesso, no suddo’’ti? ‘‘No hidaṃ, bho gotama! Khattiyopi hi, bho gotama, pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama… suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetu’’nti. ‘‘Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

407. “What do you think, Assalāyana? Is it only a brahmin who is able to take bathing powder, go to the river, and wash off dust and dirt—and not a khattiya, not a vessa, not a sudda?” “No, indeed, Master Gotama! A khattiya, too, Master Gotama, is able to take bathing powder, go to the river, and wash off dust and dirt; a brahmin, too, Master Gotama… a vessa, too, Master Gotama… a sudda, too, Master Gotama… Indeed, Master Gotama, all four castes are able to take bathing powder, go to the river, and wash off dust and dirt.” “In this matter, Assalāyana, what strength, what assurance do the brahmins have, that they say: ‘Only brahmins are the highest caste, other castes are inferior… heirs of Brahmā’?” “Even though Master Gotama speaks thus, still the brahmins think thus: ‘Only brahmins are the highest caste, other castes are inferior… heirs of Brahmā.’”

408. ‘‘Taṃ kiṃ maññasi, assalāyana, idha rājā khattiyo muddhāvasitto nānājaccānaṃ purisānaṃ purisasataṃ sannipāteyya – ‘āyantu bhonto ye [Pg.359] tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā, sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya, aggiṃ abhinibbattentu, tejo pātukarontu. Āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā, sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya, aggiṃ abhinibbattentu, tejo pātukarontū’ti.

408. “What do you think, Assalāyana? Suppose a consecrated khattiya king were to assemble a hundred men of various births and say: ‘Come, sirs, those of you born from a khattiya family, a brahmin family, or a rājañña family, take an upper fire-stick of teak wood, sāla wood, salaḷa wood, sandalwood, or padumaka wood, and produce fire, make heat appear. And come, sirs, those of you born from a caṇḍāla family, a nesāda family, a veṇa family, a rathakāra family, or a pukkusa family, take an upper fire-stick from a dog’s trough, a pig’s trough, a washerman’s trough, or of castor-oil wood, and produce fire, make heat appear.’”

‘‘Taṃ kiṃ maññasi, assalāyana, yo evaṃ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato, so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro, na ca tena sakkā agginā aggikaraṇīyaṃ kātu’’nti? ‘‘No hidaṃ, bho gotama! Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ. Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca, sabbenapi sakkā [Pg.360] agginā aggikaraṇīyaṃ kātu’’nti. ‘‘Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’’’ti? ‘‘Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’’’ti.

“What do you think, Assalāyana? Would the fire produced by those born from a khattiya family, a brahmin family, or a rājañña family, who take an upper fire-stick of teak, sāl, salaḷa, sandalwood, or padumaka wood and kindle a fire, bringing forth heat—would that fire alone have flame, color, and radiance, and would it be possible with that fire to do what is to be done with fire? And the fire produced by those born from a caṇḍāla family, a nesāda family, a veṇa family, a rathakāra family, or a pukkusa family, who take an upper fire-stick from a dog’s trough, a pig’s trough, a washerman’s trough, or of castor-oil wood and kindle a fire, bringing forth heat—would that fire not have flame, not have color, and not have radiance, and would it not be possible with that fire to do what is to be done with fire?” “No, indeed, Master Gotama! The fire produced by those born from a khattiya family, a brahmin family, or a rājañña family, who take an upper fire-stick of teak, sāl, salaḷa, sandalwood, or padumaka wood and kindle a fire, bringing forth heat—that fire would have flame, color, and radiance, and it would be possible with that fire to do what is to be done with fire. And the fire produced by those born from a caṇḍāla family, a nesāda family, a veṇa family, a rathakāra family, or a pukkusa family, who take an upper fire-stick from a dog’s trough, a pig’s trough, a washerman’s trough, or of castor-oil wood and kindle a fire, bringing forth heat—that fire too would have flame, color, and radiance, and it would be possible with that fire to do what is to be done with fire. For, Master Gotama, all fire has flame, color, and radiance, and with all fire it is possible to do what is to be done with fire.” “In this matter, Assalāyana, what strength, what assurance do the brahmins have when they say: ‘Brahmins are the highest caste, other castes are inferior; brahmins are the fair caste, other castes are dark; only brahmins are pure, not non-brahmins; brahmins alone are the sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā’?” “Even though Master Gotama speaks thus, still the brahmins think thus: ‘Only brahmins are the highest caste, other castes are inferior… heirs of Brahmā.’”

409. ‘‘Taṃ kiṃ maññasi, assalāyana, idha khattiyakumāro brāhmaṇakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha; yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo’’ti? ‘‘Yo so, bho gotama, khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo’’ti.

409. “What do you think, Assalāyana? Suppose here a khattiya youth were to cohabit with a brahmin maiden, and on account of their cohabitation, a son were to be born. That son who is born of a khattiya youth and a brahmin maiden, being like his mother and also like his father, could he be called a ‘khattiya’ and also be called a ‘brahmin’?” “Master Gotama, that son who is born of a khattiya youth and a brahmin maiden, being like his mother and also like his father, could be called a ‘khattiya’ and also be called a ‘brahmin’.”

‘‘Taṃ kiṃ maññasi, assalāyana, idha brāhmaṇakumāro khattiyakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha; yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo’’ti? ‘‘Yo so, bho gotama, brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo’’ti.

“What do you think, Assalāyana? Suppose here a brahmin youth were to cohabit with a khattiya maiden, and on account of their cohabitation, a son were to be born. That son who is born of a brahmin youth and a khattiya maiden, being like his mother and also like his father, could he be called a ‘khattiya’ and also be called a ‘brahmin’?” “Master Gotama, that son who is born of a brahmin youth and a khattiya maiden, being like his mother and also like his father, could be called a ‘khattiya’ and also be called a ‘brahmin’.”

‘‘Taṃ kiṃ maññasi, assalāyana idha vaḷavaṃ gadrabhena sampayojeyyuṃ, tesaṃ sampayogamanvāya kisoro jāyetha; yo so vaḷavāya gadrabhena kisoro uppanno, siyā so mātupi sadiso pitupi sadiso, ‘asso’tipi vattabbo ‘gadrabho’tipi vattabbo’’ti? ‘‘Kuṇḍañhi so, bho gotama, assataro hoti. Idaṃ hissa, bho gotama, nānākaraṇaṃ [Pg.361] passāmi; amutra ca panesānaṃ na kiñci nānākaraṇaṃ passāmī’’ti.

“What do you think, Assalāyana? Suppose here they were to mate a mare with a donkey, and on account of their union, a foal were to be born. That foal born of a mare by a donkey, being like its mother and also like its father, could it be called a ‘horse’ and also be called a ‘donkey’?” “Venerable Gotama, that foal would indeed be a mule. Here, venerable Gotama, I see this difference; but in that other case, I see no difference whatsoever.”

‘‘Taṃ kiṃ maññasi, assalāyana, idhāssu dve māṇavakā bhātaro saudariyā, eko ajjhāyako upanīto eko anajjhāyako anupanīto. Kamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā’’ti? ‘‘Yo so, bho gotama, māṇavako ajjhāyako upanīto tamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā. Kiñhi, bho gotama, anajjhāyake anupanīte dinnaṃ mahapphalaṃ bhavissatī’’ti?

“What do you think, Assalāyana? Suppose here there were two young men, brothers born of the same womb—one a reciter of the Vedas and initiated, the other not a reciter and uninitiated. Whom among them would the brahmins feed first at a meal for the deceased, a pot-rice offering, a sacrifice, or for a guest?” “Venerable Gotama, the young man who is a reciter of the Vedas and initiated—him the brahmins would feed first at a meal for the deceased, a pot-rice offering, a sacrifice, or for a guest. For, venerable Gotama, what great fruit will there be from a gift given to one who is not a reciter and uninitiated?”

‘‘Taṃ kiṃ maññasi, assalāyana, idhāssu dve māṇavakā bhātaro saudariyā, eko ajjhāyako upanīto dussīlo pāpadhammo, eko anajjhāyako anupanīto sīlavā kalyāṇadhammo. Kamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā’’ti? ‘‘Yo so, bho gotama, māṇavako anajjhāyako anupanīto sīlavā kalyāṇadhammo tamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā. Kiñhi, bho gotama, dussīle pāpadhamme dinnaṃ mahapphalaṃ bhavissatī’’ti?

“What do you think, Assalāyana? Suppose here there were two young men, brothers born of the same womb: one a reciter of the Vedas and initiated, but immoral and of evil nature; the other not a reciter and uninitiated, but virtuous and of good nature. Whom among them would the brahmins feed first at a meal for the deceased, a pot-rice offering, a sacrifice, or for a guest?” “Venerable Gotama, the young man who is not a reciter and uninitiated, but is virtuous and of good nature—him the brahmins would feed first at a meal for the deceased, a pot-rice offering, a sacrifice, or for a guest. For, venerable Gotama, what great fruit will there be from a gift given to one who is immoral and of evil nature?”

‘‘Pubbe kho tvaṃ, assalāyana, jātiṃ agamāsi; jātiṃ gantvā mante agamāsi; mante gantvā tape agamāsi; tape gantvā cātuvaṇṇiṃ suddhiṃ paccāgato, yamahaṃ paññapemī’’ti. Evaṃ vutte, assalāyano māṇavo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

“Formerly, indeed, Assalāyana, you went to birth; having gone to birth, you went to the Vedas; having gone to the Vedas, you went to ascetic practices; having gone to ascetic practices, you have returned to the purity of the four castes, which I am making known.” When this was said, the young brahmin Assalāyana sat silent, abashed, with shoulders drooping, downcast, brooding, and at a loss for words.

410. Atha kho bhagavā assalāyanaṃ māṇavaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā assalāyanaṃ māṇavaṃ etadavoca – ‘‘bhūtapubbaṃ, assalāyana, sattannaṃ brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’ti. Assosi kho[Pg.362], assalāyana, asito devalo isi – ‘sattannaṃ kira brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – brāhmaṇova seṭṭho vaṇṇo…pe… brahmadāyādā’ti. Atha kho, assalāyana, asito devalo isi kesamassuṃ kappetvā mañjiṭṭhavaṇṇāni dussāni nivāsetvā paṭaliyo upāhanā āruhitvā jātarūpamayaṃ daṇḍaṃ gahetvā sattannaṃ brāhmaṇisīnaṃ patthaṇḍile pāturahosi. Atha kho, assalāyana, asito devalo isi sattannaṃ brāhmaṇisīnaṃ patthaṇḍile caṅkamamāno evamāha – ‘handa, ko nu kho ime bhavanto brāhmaṇisayo gatā ; handa, ko nu kho ime bhavanto brāhmaṇisayo gatā’ti? Atha kho, assalāyana, sattannaṃ brāhmaṇisīnaṃ etadahosi – ‘ko nāyaṃ gāmaṇḍalarūpo viya sattannaṃ brāhmaṇisīnaṃ patthaṇḍile caṅkamamāno evamāha – ‘handa, ko nu kho ime bhavanto brāhmaṇisayo gatā; handa, ko nu kho ime bhavanto brāhmaṇisayo gatāti? Handa, naṃ abhisapāmā’ti. Atha kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhisapiṃsu – ‘bhasmā, vasala, hohi; bhasmā, vasala, hohī’ti. Yathā yathā kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhisapiṃsu tathā tathā asito devalo isi abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca. Atha kho, assalāyana, sattannaṃ brāhmaṇisīnaṃ etadahosi – ‘moghaṃ vata no tapo, aphalaṃ brahmacariyaṃ. Mayañhi pubbe yaṃ abhisapāma – bhasmā, vasala, hohi; bhasmā, vasala, hohīti bhasmāva bhavati ekacco. Imaṃ pana mayaṃ yathā yathā abhisapāma tathā tathā abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cā’ti. ‘Na bhavantānaṃ moghaṃ tapo, nāphalaṃ brahmacariyaṃ. Iṅgha bhavanto, yo mayi manopadoso taṃ pajahathā’ti. ‘Yo bhavati manopadoso taṃ pajahāma. Ko nu bhavaṃ hotī’ti? ‘Suto nu bhavataṃ – asito devalo isī’ti? ‘Evaṃ, bho’. ‘So khvāhaṃ, bho, homī’ti. Atha kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhivādetuṃ upakkamiṃsu.

410. Then the Blessed One, knowing that the brahmin youth Assalāyana was silent, abashed, with shoulders drooping, downcast, brooding, and at a loss for words, said this to him: “Once upon a time, Assalāyana, this evil wrong view arose among seven conferring brahmin seers in a forest region, in their leaf-huts: ‘The brahmin is the highest caste, any other caste is inferior… heirs of Brahmā.’ The seer Asita Devala heard, Assalāyana: ‘It seems that this evil wrong view has arisen among seven conferring brahmin seers in a forest region, in their leaf-huts: “The brahmin is the highest caste… heirs of Brahmā.”’ Then, Assalāyana, the seer Asita Devala, having had his hair and beard trimmed, having put on madder-colored cloths, having mounted his layered sandals, and having taken a golden staff, appeared in the precinct of the seven brahmin seers. Then, Assalāyana, the seer Asita Devala, while walking up and down in the precinct of the seven brahmin seers, said this: ‘Where, indeed, have these venerable brahmin seers gone? Where, indeed, have these venerable brahmin seers gone?’ Then, Assalāyana, this occurred to the seven brahmin seers: ‘Who is this, like a village boy, who walks up and down in the precinct of the seven brahmin seers and says: “Where, indeed, have these venerable brahmin seers gone? Where, indeed, have these venerable brahmin seers gone?” Come, let us curse him!’ Then, Assalāyana, the seven brahmin seers cursed the seer Asita Devala: ‘Become ashes, you outcaste! Become ashes, you outcaste!’ But the more, Assalāyana, the seven brahmin seers cursed the seer Asita Devala, the more handsome, fair to see, and pleasing the seer Asita Devala became. Then, Assalāyana, this occurred to the seven brahmin seers: ‘Our asceticism is in vain, our holy life is fruitless! For previously, when we cursed someone, saying, “Become ashes, you outcaste! Become ashes, you outcaste!” he would indeed become ashes. But the more we curse this one, the more handsome, fair to see, and pleasing he becomes.’ ‘Your asceticism is not in vain, venerable sirs, nor is your holy life fruitless. Come, venerable sirs, abandon the mental corruption you have towards me.’ ‘We abandon the mental corruption we have towards you. Who might you be, venerable sir?’ ‘Have you heard of the seer Asita Devala?’ ‘Yes, venerable sir.’ ‘Indeed, venerable sirs, I am he.’ Then, Assalāyana, the seven brahmin seers set about to pay homage to the seer Asita Devala.

411. ‘‘Atha [Pg.363] kho, assalāyana, asito devalo isi satta brāhmaṇisayo etadavoca – ‘sutaṃ metaṃ, bho, sattannaṃ kira brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. ‘Evaṃ, bho’.

411. Then, Assalāyana, the seer Asita Devala said this to the seven brahmin seers: ‘I have heard this, venerable sirs, that it seems this evil wrong view has arisen among seven conferring brahmin seers in a forest region, in their leaf-huts: “The brahmin is the highest caste, any other caste is inferior; the brahmin is the fair caste, any other caste is dark; only brahmins are pure, not non-brahmins; only brahmins are Brahmā’s sons, born from his chest, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.”’ ‘So it is, venerable sir.’

‘‘‘Jānanti pana bhonto – yā janikā mātā brāhmaṇaṃyeva agamāsi, no abrāhmaṇa’nti? ‘No hidaṃ, bho’.

‘But do you, venerable sirs, know this: that the mother who bore you went only to a brahmin, and not to a non-brahmin?’ ‘We do not know this, venerable sir.’

‘‘‘Jānanti pana bhonto – yā janikāmātu mātā yāva sattamā mātumātāmahayugā brāhmaṇaṃyeva agamāsi, no abrāhmaṇa’nti? ‘No hidaṃ, bho’.

‘But do you, venerable sirs, know this: that the mother of the mother who bore you, back to the seventh maternal ancestral generation, went only to a brahmin, and not to a non-brahmin?’ ‘We do not know this, venerable sir.’

‘‘‘Jānanti pana bhonto – yo janako pitā brāhmaṇiṃyeva agamāsi, no abrāhmaṇi’nti? ‘No hidaṃ, bho’.

‘But do you, venerable sirs, know this: that the father who begot you went only to a brahmin woman, and not to a non-brahmin woman?’ ‘We do not know this, venerable sir.’

‘‘‘Jānanti pana bhonto – yo janakapitu pitā yāva sattamā pitupitāmahayugā brāhmaṇiṃyeva agamāsi, no abrāhmaṇi’nti? ‘No hidaṃ, bho’.

‘But do you, venerable sirs, know this: that the father of the father who begot you, back to the seventh paternal ancestral generation, went only to a brahmin woman, and not to a non-brahmin woman?’ ‘We do not know this, venerable sir.’

‘‘‘Jānanti pana bhonto – yathā gabbhassa avakkanti hotī’ti ? ‘Jānāma mayaṃ, bho – yathā gabbhassa avakkanti hoti. Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti; evaṃ tiṇṇaṃ sannipātā gabbhassa avakkanti hotī’ti.

‘But do you, venerable sirs, know how the descent into the womb comes about?’ ‘We know, venerable sir, how the descent into the womb comes about. In this case, the mother and father have come together, the mother is in her season, and the being to be reborn is present. Thus, from the conjunction of these three, the descent into the womb comes about.’

‘‘‘Jānanti pana bhonto – taggha, so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti? ‘Na mayaṃ, bho, jānāma – taggha so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti. ‘Evaṃ sante, bho, jānātha – ke tumhe hothā’ti? ‘Evaṃ sante, bho, na mayaṃ jānāma [Pg.364] – ke mayaṃ homā’ti. Te hi nāma, assalāyana, satta brāhmaṇisayo asitena devalena isinā sake jātivāde samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā na sampāyissanti; kiṃ pana tvaṃ etarahi mayā sakasmiṃ jātivāde samanuyuñjīyamāno samanuggāhīyamāno samanubhāsīyamāno sampāyissasi, yesaṃ tvaṃ sācariyako na puṇṇo dabbigāho’’ti.

‘Furthermore, venerable sirs, do you truly know whether that being who is to take rebirth is a noble, a brahmin, a merchant, or a worker?’ ‘No, venerable sir, we do not truly know whether that being who is to take rebirth is a noble, a brahmin, a merchant, or a worker.’ ‘This being so, venerable sirs, do you know who you are?’ ‘This being so, venerable sir, we do not know who we are.’ Indeed, Assalāyana, those seven brahmin seers, when thoroughly questioned, pressed, and addressed by the seer Asita Devala regarding their own assertion about birth, could not give a complete answer. How then could you now give a complete answer when you are thoroughly questioned, pressed, and addressed by me regarding my own assertion about birth—you who, along with your teacher, are not even a complete ladle-bearer for them?’

Evaṃ vutte, assalāyano māṇavo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

When this was said, the brahmin youth Assalāyana said this to the Blessed One: “Excellent, Venerable Gotama! … May the Venerable Gotama regard me as a lay follower who has gone for refuge from this day forth for as long as life lasts.”

Assalāyanasuttaṃ niṭṭhitaṃ tatiyaṃ.

The Assalāyana Sutta, the third, is concluded.

4. Ghoṭamukhasuttaṃ

4. The Ghoṭamukha Sutta

412. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā udeno bārāṇasiyaṃ viharati khemiyambavane. Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṃ anuppatto hoti kenacideva karaṇīyena. Atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṃ tenupasaṅkami. Tena kho pana samayena āyasmā udeno abbhokāse caṅkamati. Atha kho ghoṭamukho brāhmaṇo yenāyasmā udeno tenupasaṅkami; upasaṅkamitvā āyasmatā udenena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā āyasmantaṃ udenaṃ caṅkamantaṃ anucaṅkamamāno evamāha – ‘‘ambho samaṇa, ‘natthi dhammiko paribbajo’ – evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo’’ti.

412. Thus have I heard. At one time the Venerable Udena was dwelling at Varanasi in the Khemiya Mango Grove. Now at that time the brahmin Ghoṭamukha had arrived in Varanasi for some business. Then, as the brahmin Ghoṭamukha was walking about and wandering for exercise, he approached the Khemiya Mango Grove. At that time, the Venerable Udena was walking back and forth in an open space. Then the brahmin Ghoṭamukha approached the Venerable Udena; having approached, he exchanged greetings with the Venerable Udena. When they had concluded their courteous and memorable talk, while following the Venerable Udena as he was walking, he said this: ‘O recluse, it occurs to me thus: “There is no righteous ascetic.” And that is either from not seeing venerable ones such as yourself, or from not seeing whatever true principle there is in this life of an ascetic.’

Evaṃ vutte, āyasmā udeno caṅkamā orohitvā vihāraṃ pavisitvā paññatte āsane nisīdi. Ghoṭamukhopi kho brāhmaṇo caṅkamā orohitvā vihāraṃ pavisitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho ghoṭamukhaṃ brāhmaṇaṃ āyasmā udeno etadavoca – ‘‘saṃvijjanti kho, brāhmaṇa, āsanāni. Sace ākaṅkhasi, nisīdā’’ti. ‘‘Etadeva kho pana mayaṃ [Pg.365] bhoto udenassa āgamayamānā (na) nisīdāma. Kathañhi nāma mādiso pubbe animantito āsane nisīditabbaṃ maññeyyā’’ti? Atha kho ghoṭamukho brāhmaṇo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ghoṭamukho brāhmaṇo āyasmantaṃ udenaṃ etadavoca – ‘‘ambho samaṇa, ‘natthi dhammiko paribbajo’ – evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo’’ti. ‘‘Sace kho pana me tvaṃ, brāhmaṇa, anuññeyyaṃ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; yassa ca pana me bhāsitassa atthaṃ na jāneyyāsi, mamaṃyeva tattha uttari paṭipuccheyyāsi – ‘idaṃ, bho udena, kathaṃ, imassa kvattho’ti? Evaṃ katvā siyā no ettha kathāsallāpo’’ti. ‘‘Anuññeyyaṃ khvāhaṃ bhoto udenassa anujānissāmi, paṭikkositabbañca paṭikkosissāmi; yassa ca panāhaṃ bhoto udenassa bhāsitassa atthaṃ na jānissāmi, bhavantaṃyeva tattha udenaṃ uttari paṭipucchissāmi – ‘idaṃ, bho udena, kathaṃ, imassa kvattho’ti? Evaṃ katvā hotu no ettha kathāsallāpo’’ti.

When this was said, the Venerable Udena descended from the walking path, entered the dwelling, and sat down on a prepared seat. The brahmin Ghoṭamukha also descended from the walking path, entered the dwelling, and stood to one side. To the brahmin Ghoṭamukha who was standing to one side, the Venerable Udena said this: ‘Brahmin, there are seats. If you wish, sit down.’ ‘Indeed, we were waiting for the Venerable Udena’s invitation before sitting. For how could one like me think it proper to sit on a seat without being invited beforehand?’ Then the brahmin Ghoṭamukha took a certain low seat and sat to one side. Seated to one side, the brahmin Ghoṭamukha said this to the Venerable Udena: ‘O recluse, it occurs to me thus: “There is no righteous ascetic.” And that is either from not seeing venerable ones such as yourself, or from not seeing whatever true principle there is in this life of an ascetic.’ ‘If, brahmin, you would approve what should be approved and reject what should be rejected, and if you do not know the meaning of any word I have spoken, you should question me further about it, asking: “Venerable Udena, how is this? What is its meaning?” Having done so, a conversation could take place between us on this matter.’ ‘Indeed, I will approve for the Venerable Udena what should be approved and reject what should be rejected. And of whatever word spoken by the Venerable Udena I do not know the meaning, I will question the Venerable Udena further about it, asking: “Venerable Udena, how is this? What is its meaning?” Having done so, let there be a conversation between us on this matter.’

413. ‘‘Cattārome, brāhmaṇa, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Imesaṃ, brāhmaṇa, catunnaṃ puggalānaṃ katamo te puggalo cittaṃ ārādhetī’’ti?

413. “Brahmin, these four individuals exist and are found in the world. Which four? Here, brahmin, a certain individual is a self-tormentor, devoted to the practice of self-torment. Here, brahmin, a certain individual is a tormentor of others, devoted to the practice of tormenting others. Here, brahmin, a certain individual is a self-tormentor, devoted to the practice of self-torment, and a tormentor of others, devoted to the practice of tormenting others. Here, brahmin, a certain individual is neither a self-tormentor nor devoted to the practice of self-torment, nor a tormentor of others nor devoted to the practice of tormenting others. Not tormenting himself and not tormenting others, in this very life he is without craving, extinguished, and cooled, experiencing bliss, dwelling with a self that has become sublime. Of these four individuals, brahmin, which one pleases your mind?”

‘‘Yvāyaṃ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto ayaṃ me puggalo cittaṃ nārādheti; yopāyaṃ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṃ nārādheti; yopāyaṃ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto [Pg.366] parantapo ca paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṃ nārādheti; yo ca kho ayaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Ayameva me puggalo cittaṃ ārādhetī’’ti.

“Venerable Udena, whatever person is a self-tormentor, devoted to the practice of self-torment, this person does not please my mind. Venerable Udena, whatever person is a tormentor of others, devoted to the practice of tormenting others, this person also does not please my mind. Venerable Udena, whatever person is both a self-tormentor, devoted to the practice of self-torment, and a tormentor of others, devoted to the practice of tormenting others, this person also does not please my mind. But indeed, Venerable Udena, whatever person is neither a self-tormentor nor devoted to the practice of self-torment, neither a tormentor of others nor devoted to the practice of tormenting others; he, not tormenting himself and not tormenting others, in this very life is without craving, extinguished, become cool, and experiences bliss, abiding with a self that has become sublime. This very person pleases my mind.”

‘‘Kasmā pana te, brāhmaṇa, ime tayo puggalā cittaṃ nārādhentī’’ti? ‘‘Yvāyaṃ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati, so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ neva ātāpeti na paritāpeti; iminā me ayaṃ puggalo cittaṃ ārādhetī’’ti.

“But why, brahmin, do these three persons not please your mind?” “Venerable Udena, whatever person is a self-tormentor, devoted to the practice of self-torment, he torments and afflicts himself, who desires happiness and is averse to suffering. For this reason, this person does not please my mind. Venerable Udena, whatever person is a tormentor of others, devoted to the practice of tormenting others, he torments and afflicts another, who desires happiness and is averse to suffering. For this reason, this person does not please my mind. Venerable Udena, whatever person is both a self-tormentor, devoted to the practice of self-torment, and a tormentor of others, devoted to the practice of tormenting others, he torments and afflicts both himself and another, who desire happiness and are averse to suffering. For this reason, this person does not please my mind. But indeed, Venerable Udena, whatever person is neither a self-tormentor nor devoted to the practice of self-torment, neither a tormentor of others nor devoted to the practice of tormenting others; he, not tormenting himself and not tormenting others, in this very life is without craving, extinguished, become cool, and experiences bliss, abiding with a self that has become sublime. He neither torments nor afflicts himself or another, who desire happiness and are averse to suffering. For this reason, this person pleases my mind.”

414. ‘‘Dvemā, brāhmaṇa, parisā. Katamā dve? Idha, brāhmaṇa, ekaccā parisā sārattarattā maṇikuṇḍalesu puttabhariyaṃ pariyesati, dāsidāsaṃ pariyesati, khettavatthuṃ pariyesati, jātarūparajataṃ pariyesati.

414. “Brahmin, there are these two assemblies. What two? Here, brahmin, a certain assembly, being intensely passionate for those who wear jeweled earrings, seeks a wife and children, seeks female and male slaves, seeks fields and land, and seeks gold and silver.

‘‘Idha pana, brāhmaṇa, ekaccā parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya, dāsidāsaṃ pahāya, khettavatthuṃ pahāya, jātarūparajataṃ pahāya, agārasmā anagāriyaṃ pabbajitā. Svāyaṃ, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto [Pg.367] nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Idha katamaṃ tvaṃ, brāhmaṇa, puggalaṃ katamāya parisāya bahulaṃ samanupassasi – yā cāyaṃ parisā sārattarattā maṇikuṇḍalesu puttabhariyaṃ pariyesati dāsidāsaṃ pariyesati khettavatthuṃ pariyesati jātarūparajataṃ pariyesati, yā cāyaṃ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya dāsidāsaṃ pahāya khettavatthuṃ pahāya jātarūparajataṃ pahāya agārasmā anagāriyaṃ pabbajitā’’ti?

“But here, brahmin, a certain assembly, not being intensely passionate for those who wear jeweled earrings, having abandoned wife and children, having abandoned female and male slaves, having abandoned fields and land, having abandoned gold and silver, has gone forth from the household life into homelessness. This person, brahmin, is neither a self-tormentor nor devoted to the practice of self-torment, neither a tormentor of others nor devoted to the practice of tormenting others. He, not tormenting himself and not tormenting others, in this very life is without craving, extinguished, become cool, and experiences bliss, abiding with a self that has become sublime. Now, brahmin, which person do you frequently observe, and in which assembly: in that assembly which, being intensely passionate for those who wear jeweled earrings, seeks a wife and children, seeks female and male slaves, seeks fields and land, and seeks gold and silver; or in that assembly which, not being intensely passionate for those who wear jeweled earrings, having abandoned wife and children, having abandoned female and male slaves, having abandoned fields and land, having abandoned gold and silver, has gone forth from the household life into homelessness?”

‘‘Yvāyaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati; imāhaṃ puggalaṃ yāyaṃ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya dāsidāsaṃ pahāya khettavatthuṃ pahāya jātarūparajataṃ pahāya agārasmā anagāriyaṃ pabbajitā imissaṃ parisāyaṃ bahulaṃ samanupassāmī’’ti.

“Venerable Udena, that person who is neither a self-tormentor nor devoted to the practice of self-torment, neither a tormentor of others nor devoted to the practice of tormenting others; he, not tormenting himself and not tormenting others, in this very life is without craving, extinguished, become cool, and experiences bliss, abiding with a self that has become sublime. I frequently observe this person in that assembly which, not being intensely passionate for those who wear jeweled earrings, having abandoned wife and children, having abandoned female and male slaves, having abandoned fields and land, having abandoned gold and silver, has gone forth from the household life into homelessness.”

‘‘Idāneva kho pana te, brāhmaṇa, bhāsitaṃ – ‘mayaṃ evaṃ ājānāma – ambho samaṇa, natthi dhammiko paribbajo, evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo’’’ti. ‘‘Addhā mesā, bho udena, sānuggahā vācā bhāsitā. ‘Atthi dhammiko paribbajo’ – evaṃ me ettha hoti. Evañca pana maṃ bhavaṃ udeno dhāretu. Ye ca me bhotā udenena cattāro puggalā saṃkhittena vuttā vitthārena avibhattā, sādhu me bhavaṃ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṃ upādāyā’’ti. ‘‘Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho ghoṭamukho brāhmaṇo āyasmato udenassa paccassosi. Āyasmā udeno etadavoca –

“But just now, brahmin, you said this: ‘We know it to be thus: “Good ascetic, there is no righteous wanderer.” This is how it is for me here. And this is either from not seeing venerable ones such as yourself, or from not seeing what the Dhamma is in this regard.’ ‘Indeed, Venerable Udena, this speech of mine was spoken with a supporting reason. “There is a righteous wanderer”—this is how it is for me here. And may the Venerable Udena remember me thus. And as for the four persons who were spoken of by the Venerable Udena in brief but not analyzed in detail, it would be good if the Venerable Udena, out of compassion, would analyze these four persons for me in detail.’ ‘Well then, brahmin, listen and attend carefully; I will speak.’ ‘Yes, venerable sir,’ Ghotamukha the brahmin replied to the Venerable Udena. The Venerable Udena said this:

415. ‘‘Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya[Pg.368], na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ na maṃsaṃ, na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti…pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti – iti evarūpaṃ addhamāsikaṃ pariyāyabhattabhojanānuyogamanuyutto viharati. 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. 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; kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto viharati – iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto.

415. “And what, brahmin, is the person who is a self-tormentor, devoted to the practice of self-mortification? Here, brahmin, a certain person goes naked, is of unrestrained conduct, licks his hands, does not come when asked, ‘Come, venerable sir,’ does not stop when asked, ‘Stop, venerable sir’; he does not accept food brought to him, food prepared for him, or an invitation to a meal. He does not receive food from the mouth of a pot, nor from the mouth of a bowl, nor across a threshold, nor across a stick, nor across a pestle, nor from two people eating together, nor from a pregnant woman, nor from a nursing woman, nor from a woman who has gone in between men, nor from where food is collected by subscription, nor where a dog is waiting, nor where flies are swarming; he accepts no fish or meat; he drinks no liquor, wine, or fermented brew. He is one who takes alms from only one house, or one who eats only one morsel; he is one who takes alms from only two houses, or one who eats only two morsels… he is one who takes alms from only seven houses, or one who eats only seven morsels. He subsists on one small bowl, on two small bowls… on seven small bowls. He takes food once a day, once every two days… up to once every seven days—thus he lives devoted to the practice of eating food at intervals, up to once every half-month. He is an eater of greens, or millet, or wild rice, or hide-scraps, or moss, or broken rice, or rice-scum, or sesame flour, or grass, or cow-dung. He subsists on forest roots and fruits, eating fallen fruits. He wears hemp robes, robes of mixed-hemp cloth, robes made from shrouds, rags from a dust heap, bark garments, antelope hides, strips of antelope hide, robes of kusa grass, bark-fiber garments, wood-slab garments, hair blankets, horse-tail blankets, or owl’s-wing garments. He is one who pulls out his hair and beard, devoted to the practice of pulling out hair and beard. He is one who stands continuously, rejecting seats. He is one who squats continuously, devoted to the practice of squatting. He is one who lies on a bed of thorns; he makes his bed on thorns. He is devoted to the practice of bathing in water three times a day, including in the evening. Thus he lives devoted to the various practices of mortifying and tormenting the body. This, brahmin, is called the person who is a self-tormentor, devoted to the practice of self-mortification.”

416. ‘‘Katamo ca, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko – ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto.

416. “And what, brahmin, is the person who is a tormentor of others, devoted to the practice of tormenting others? Here, brahmin, a certain person is a butcher of sheep, a butcher of pigs, a fowler, a deer-stalker, a cruel hunter, a fisherman, a thief, an executioner of thieves, a cattle-slaughterer, a jailer, or anyone else engaged in cruel occupations. This, brahmin, is called the person who is a tormentor of others, devoted to the practice of tormenting others.”

417. ‘‘Katamo [Pg.369] ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti, yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti. So evamāha – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya’, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. Yepissa te honti ‘dāsā’ti vā ‘pessā’ti vā ‘kammakarā’ti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.

417. “And what, brahmin, is the person who is a self-tormentor, devoted to the practice of self-mortification, and a tormentor of others, devoted to the practice of tormenting others? Here, brahmin, a certain person is a king, a head-anointed noble, or a wealthy brahmin. He has a new sacrificial hall built to the east of the city, shaves off his hair and beard, dresses in a rough animal hide, smears his body with ghee and oil, scratches his back with a deer’s horn, and enters the new sacrificial hall together with his chief queen and his brahmin chaplain. There he lies on the bare ground, which is smeared with fresh cow-dung. The king sustains himself on the milk from one teat of a single cow with a calf of similar appearance; the chief queen sustains herself on the milk from the second teat; the brahmin chaplain sustains himself on the milk from the third teat; with the milk from the fourth teat they offer to the fire; and the calf sustains itself on what is left over. He declares: ‘Let so many bulls be slaughtered for the sacrifice, let so many young bullocks be slaughtered for the sacrifice, let so many young heifers be slaughtered for the sacrifice, let so many goats be slaughtered for the sacrifice, let so many rams be slaughtered for the sacrifice, let so many horses be slaughtered for the sacrifice, let so many trees be cut down for the sacrificial posts, let so much kusa grass be cut for the sacred ground.’ And those who are his slaves, messengers, or workers, threatened by the rod and by fear, with tearful faces, weeping, carry out the preparations. This, brahmin, is called the person who is a self-tormentor, devoted to the practice of self-mortification, and a tormentor of others, devoted to the practice of tormenting others.”

418. ‘‘Katamo ca, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, brāhmaṇa, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ [Pg.370] pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajopatho abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

418. “And what, brahmin, is the person who is neither a self-tormentor, not devoted to the practice of self-mortification, nor a tormentor of others, not devoted to the practice of tormenting others; who, not tormenting himself and not tormenting others, is in this very life without craving, extinguished, cooled, and experiences bliss, dwelling with a self that has become divine? Here, brahmin, a Tathāgata arises in the world, an Arahant, a Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Farer, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Enlightened One, the Blessed One. He makes known this world with its gods, Māras, and Brahmās, this generation with its ascetics and brahmins, its deities and humans, having realized it himself with direct knowledge. He teaches the Dhamma which is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; he reveals the perfectly complete and pure spiritual life. A householder or a householder’s son, or one born in some other family, hears that Dhamma. Having heard the Dhamma, he gains faith in the Tathāgata. Possessing that faith, he reflects thus: ‘Household life is confining, a path of dust; the life of going forth is like the open air. It is not easy, while living in a house, to lead the perfectly complete, perfectly pure spiritual life, polished like a conch shell. Suppose I shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.’ Then, after some time, having abandoned a small or large fortune, having abandoned a small or large circle of relatives, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness. Having thus gone forth, and possessing the training and livelihood of the bhikkhus, he abandons the taking of life and refrains from taking life. Having laid down the rod and laid down the weapon, he is conscientious, compassionate, and dwells with empathy for the welfare of all living beings.

‘‘Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.

“He abandons taking what is not given and refrains from taking what is not given. He takes only what is given, expecting only what is given. He dwells with a self that is pure and free from theft.

‘‘Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

“He abandons unchastity and is celibate, living aloof, refraining from sexual intercourse, the practice of villagers.

‘‘Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.

“He abandons false speech and refrains from false speech. He is a speaker of truth, devoted to truth, reliable, trustworthy, and not a deceiver of the world.

‘‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.

“He abandons divisive speech and refrains from divisive speech. Having heard something here, he does not repeat it elsewhere to cause division among these people; or having heard something elsewhere, he does not repeat it to these people to cause division among those people. Thus, he is a reconciler of those who are divided and a promoter of those who are united. He delights in harmony, is fond of harmony, rejoices in harmony, and speaks words that create harmony.

‘‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.

“He abandons harsh speech and refrains from harsh speech. He speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, courteous, liked by many people, and agreeable to many people.

‘‘Samphappalāpaṃ [Pg.371] pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

“He abandons frivolous talk and refrains from frivolous talk. He speaks at the proper time, speaks what is factual, speaks what is beneficial, speaks on the Dhamma and the Vinaya. He speaks words that are worth treasuring, timely, reasoned, well-defined, and connected with benefit.

‘‘So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

He refrains from destroying seed-life and plant-life. He eats only one meal a day, refraining from eating at night and abstaining from food at the wrong time. He refrains from watching dancing, singing, instrumental music, and shows. He refrains from wearing garlands, using perfumes, and anointing with cosmetics, and from adornments and embellishments. He refrains from high and large beds. He refrains from accepting gold and silver. He refrains from accepting uncooked grain. He refrains from accepting raw meat. He refrains from accepting women and girls. He refrains from accepting male and female slaves. He refrains from accepting goats and sheep. He refrains from accepting chickens and pigs. He refrains from accepting elephants, cattle, horses, and mares. He refrains from accepting fields and lands. He refrains from undertaking errands and messages. He refrains from buying and selling. He refrains from cheating with weights, currency, and measures. He refrains from bribery, deception, fraud, and crooked practices. He refrains from cutting, killing, binding, highway robbery, plundering, and violence.

‘‘So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

He is content with robes that suffice for the maintenance of his body and with almsfood that suffices for the maintenance of his belly. Wherever he goes, he sets out taking just these with him. Just as a winged bird, wherever it flies, flies with the burden of its wings, so too is the bhikkhu content with robes that suffice for the maintenance of his body and with almsfood that suffices for the maintenance of his belly. Wherever he goes, he sets out taking just these with him. Endowed with this noble aggregate of virtue, he experiences within himself the bliss of blamelessness.

419. ‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāyana na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ [Pg.372] manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

419. Having seen a form with the eye, he is not one who grasps at signs or at secondary characteristics. Inasmuch as evil, unwholesome states of covetousness and displeasure might assail him were he to dwell with the eye faculty unrestrained, he practices for its restraint, he guards the eye faculty, he undertakes restraint of the eye faculty. Having heard a sound with the ear… having smelled an odor with the nose… having tasted a flavor with the tongue… having touched a tangible with the body… having cognized a mental object with the mind, he is not one who grasps at signs or at secondary characteristics. Inasmuch as evil, unwholesome states of covetousness and displeasure might assail him were he to dwell with the mind faculty unrestrained, he practices for its restraint, he guards the mind faculty, he undertakes restraint of the mind faculty. Endowed with this noble restraint of the faculties, he experiences within himself an unblemished bliss.

‘‘So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

He acts with clear comprehension when going forward and returning; he acts with clear comprehension when looking ahead and looking around; he acts with clear comprehension when bending and stretching; he acts with clear comprehension in wearing his double-robe, bowl, and outer robe; he acts with clear comprehension when eating, drinking, chewing, and savoring; he acts with clear comprehension when defecating and urinating; he acts with clear comprehension when walking, standing, sitting, sleeping, waking, speaking, and in being silent.

‘‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

Endowed with this noble aggregate of virtue, with this noble restraint of the faculties, and with this noble mindfulness and clear comprehension, he resorts to a secluded lodging: a forest, the foot of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a forest thicket, an open space, a heap of straw. After the meal, having returned from the alms-round, he sits down, having folded his legs crosswise, set his body erect, and established mindfulness before him. Having abandoned covetousness for the world, he dwells with a mind devoid of covetousness; he purifies his mind from covetousness. Having abandoned ill will and malevolence, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and malevolence. Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful, and clearly comprehending; he purifies his mind from sloth and torpor. Having abandoned restlessness and remorse, he dwells unagitated, with a mind internally calmed; he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having crossed over doubt, without uncertainty regarding wholesome states; he purifies his mind from doubt.

‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti[Pg.373], yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

Having abandoned these five hindrances—defilements of the mind that weaken wisdom—secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by initial and sustained application, with rapture and happiness born of seclusion. With the stilling of initial and sustained application, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without initial and sustained application, with rapture and happiness born of concentration. With the fading away of rapture, he dwells equanimous, mindful, and clearly comprehending, and experiences happiness with the body—that of which the noble ones declare: ‘Equanimous and mindful, he dwells happily.’ He enters and dwells in the third jhāna. With the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, he enters and dwells in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness due to equanimity.

420. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. 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.

420. When his mind is thus concentrated, purified, bright, without blemish, free from defilements, become malleable, workable, steady, and attained to imperturbability, he inclines and directs his mind to the knowledge of the recollection of past abodes. He recollects his manifold past abodes, that is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many eons of contraction, many eons of expansion, many eons of contraction and expansion. ‘In that place I had such a name, such a clan, such an appearance, such food, experienced such pleasure and pain, and had such a life-span. Passing away from there, I reappeared elsewhere. There too I had such a name, such a clan, such an appearance, such food, experienced such pleasure and pain, and had such a life-span. Passing away from there, I have arisen here.’ Thus he recollects his manifold past abodes with their aspects and details.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā…pe… 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.

When his mind is thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, steady, and having attained imperturbability, he directs and inclines his mind to the knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and he understands how beings fare according to their kamma: ‘Indeed, these beings who were endowed with bodily misconduct… revilers of the noble ones, holding wrong view, and undertaking actions based on wrong view, with the breakup of the body, after death, have reappeared in the plane of misery, in a bad destination, in the lower world, in hell. But these beings who were endowed with good bodily conduct… not revilers of the noble ones, holding right view, and undertaking actions based on right view, with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world.’ Thus, with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and he understands how beings fare according to their kamma.

‘‘So [Pg.374] evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

When his mind is thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, steady, and having attained imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. He understands as it really is: ‘This is suffering.’ He understands as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the path leading to the cessation of suffering.’ He understands as it really is: ‘These are the taints.’ He understands as it really is: ‘This is the origin of the taints.’ He understands as it really is: ‘This is the cessation of the taints.’ He understands as it really is: ‘This is the path leading to the cessation of the taints.’ As he knows and sees thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of existence, and his mind is liberated from the taint of ignorance. When it is liberated, the knowledge arises: ‘It is liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’

‘‘Ayaṃ vuccati, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī’’ti.

This, brahmin, is called a person who is neither a self-tormentor nor devoted to the practice of self-torment, neither a tormentor of others nor devoted to the practice of tormenting others. He, not a self-tormentor and not a tormentor of others, in this very life dwells without craving, extinguished, cooled, experiencing bliss, with a self that has become supreme.

421. Evaṃ vutte, ghoṭamukho brāhmaṇo āyasmantaṃ udenaṃ etadavoca – ‘‘abhikkantaṃ, bho udena, abhikkantaṃ, bho udena! Seyyathāpi, bho udena, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā udenena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ udenaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ udeno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. ‘‘Mā kho maṃ tvaṃ, brāhmaṇa, saraṇaṃ agamāsi. Tameva bhagavantaṃ saraṇaṃ gacchāhi yamahaṃ saraṇaṃ gato’’ti. ‘‘Kahaṃ pana, bho udena, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho’’ti? ‘‘Parinibbuto kho, brāhmaṇa, etarahi so bhagavā arahaṃ sammāsambuddho’’ti.

421. When this was said, the brahmin Ghoṭamukha said to the Venerable Udena: 'Excellent, Venerable Udena, excellent, Venerable Udena! Just as, Venerable Udena, one might set upright what has been overturned, or reveal what is hidden, or show the path to one who is lost, or hold up an oil lamp in the darkness so that those with eyes may see forms—in the very same way has the Dhamma been made clear in many ways by the Venerable Udena. I go for refuge to the Venerable Udena, to the Dhamma, and to the Saṅgha of bhikkhus. May the Venerable Udena remember me as a lay follower who has gone for refuge from this day forward, for as long as life lasts.' 'Do not go for refuge to me, brahmin. Go for refuge to that same Blessed One to whom I have gone for refuge.' 'But where, Venerable Udena, does that Venerable Gotama, the Arahant, the Perfectly Enlightened One, now dwell?' 'That Blessed One, the Arahant, the Perfectly Enlightened One, has now attained Parinibbāna, brahmin.'

‘‘Sacepi mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ dasasu yojanesu, dasapi mayaṃ yojanāni gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya [Pg.375] arahantaṃ sammāsambuddhaṃ. Sacepi mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ vīsatiyā yojanesu… tiṃsāya yojanesu… cattārīsāya yojanesu… paññāsāya yojanesu, paññāsampi mayaṃ yojanāni gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ. Yojanasate cepi mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ, yojanasatampi mayaṃ gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ.

Venerable Udena, if we were to hear that the Venerable Gotama was ten yojanas away, we would travel those ten yojanas to see that Venerable Gotama, the Arahant, the Perfectly Enlightened One. Venerable Udena, if we were to hear that the Venerable Gotama was twenty yojanas away… thirty yojanas away… forty yojanas away… fifty yojanas away, we would travel those fifty yojanas to see that Venerable Gotama, the Arahant, the Perfectly Enlightened One. And Venerable Udena, if we were to hear that the Venerable Gotama was a hundred yojanas away, we would travel even a hundred yojanas to see that Venerable Gotama, the Arahant, the Perfectly Enlightened One.

‘‘Yato ca kho, bho udena, parinibbuto so bhavaṃ gotamo, parinibbutampi mayaṃ taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ udeno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Atthi ca me, bho udena, aṅgarājā devasikaṃ niccabhikkhaṃ dadāti, tato ahaṃ bhoto udenassa ekaṃ niccabhikkhaṃ dadāmī’’ti. ‘‘Kiṃ pana te, brāhmaṇa, aṅgarājā devasikaṃ niccabhikkhaṃ dadātī’’ti? ‘‘Pañca, bho udena, kahāpaṇasatānī’’ti. ‘‘Na kho no, brāhmaṇa, kappati jātarūparajataṃ paṭiggahetu’’nti. ‘‘Sace taṃ bhoto udenassa na kappati vihāraṃ bhoto udenassa kārāpessāmī’’ti. ‘‘Sace kho me tvaṃ, brāhmaṇa, vihāraṃ, kārāpetukāmo, pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpehī’’ti. ‘‘Imināpāhaṃ bhoto udenassa bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhavaṃ udeno saṅghe dāne samādapeti. Esāhaṃ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpessāmī’’ti. Atha kho ghoṭamukho brāhmaṇo etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpesi. Sā etarahi ‘ghoṭamukhī’ti vuccatīti.

“Since, Venerable Udena, the Master Gotama has attained final Nibbāna, we go for refuge to that Master Gotama who has attained final Nibbāna, and to the Dhamma, and to the Bhikkhu Saṅgha. May the Venerable Udena remember me as a lay follower who has gone for refuge from this day forward for as long as life lasts. Moreover, Venerable Udena, the king of Aṅga gives me a daily regular provision; from that, I will give one regular provision to the Venerable Udena.” “But, brahmin, what daily regular provision does the king of Aṅga give you?” “Five hundred kahāpaṇas, Venerable Udena.” “It is not allowable for us, brahmin, to accept gold and silver.” “If that is not allowable for the Venerable Udena, I will have a monastery built for the Venerable Udena.” “If you wish to have a monastery built for me, brahmin, then have an assembly hall built for the Saṅgha in Pāṭaliputta.” “By this I am even more pleased and delighted with the Venerable Udena, that the Venerable Udena encourages me in giving to the Saṅgha. I, Venerable Udena, with this regular provision and with another regular provision, will have an assembly hall built for the Saṅgha in Pāṭaliputta.” Then the brahmin Ghoṭamukha, with that regular provision and with another regular provision, had an assembly hall built for the Saṅgha in Pāṭaliputta. It is now called ‘Ghoṭamukhī’.”

Ghoṭamukhasuttaṃ niṭṭhitaṃ catutthaṃ.

The Ghoṭamukha Sutta, the fourth, is concluded.

5. Caṅkīsuttaṃ

5. The Caṅkī Sutta

422. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena opāsādaṃ nāma kosalānaṃ [Pg.376] brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā opāsāde viharati uttarena opāsādaṃ devavane sālavane. Tena kho pana samayena caṅkī brāhmaṇo opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Assosuṃ kho opāsādakā brāhmaṇagahapatikā – ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.

422. Thus have I heard. At one time the Blessed One was wandering on tour in the Kosala country with a large Saṅgha of bhikkhus and arrived at Opāsāda, a brahmin village of the Kosalans. There the Blessed One stayed in the Devavana Sāla Grove to the north of Opāsāda. At that time, the brahmin Caṅkī was living in Opāsāda, a populous place, with plentiful grass, wood, and water, with abundant grain, a royal fief granted by King Pasenadi of Kosala, a royal grant, a gift of excellence. The brahmin householders of Opāsāda heard: “The ascetic Gotama, it seems, a son of the Sakyans who went forth from the Sakyan clan, while wandering on tour in the Kosala country with a large Saṅgha of bhikkhus, has arrived at Opāsāda and is staying in the Devavana Sāla Grove to the north of Opāsāda. A fine report of that Master Gotama has spread in this way: ‘That Blessed One is an Arahant, a Perfectly Enlightened One, accomplished in knowledge and conduct, the Fortunate One, knower of the world, supreme trainer of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One.’ He, having realized it for himself through direct knowledge, makes known this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its devas and humans. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; he reveals a spiritual life that is entirely complete and pure. It is indeed good to see such Arahants.”

423. Atha kho opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavanaṃ. Tena kho pana samayena caṅkī brāhmaṇo uparipāsāde divāseyyaṃ upagato. Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarena mukhaṃ yena devavanaṃ sālavanaṃ tenupasaṅkamante. Disvā khattaṃ āmantesi – ‘‘kiṃ nu kho, bho khatte, opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavana’’nti? ‘‘Atthi, bho caṅkī, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tamete bhavantaṃ [Pg.377] gotamaṃ dassanāya gacchantī’’ti. ‘‘Tena hi, bho khatte, yena opāsādakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā opāsādake brāhmaṇagahapatike evaṃ vadehi – ‘caṅkī, bho, brāhmaṇo evamāha – āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’’ti. ‘‘Evaṃ, bho’’ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca – ‘‘caṅkī, bho, brāhmaṇo evamāha – ‘āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’’ti.

423. Then the brahmin householders of Opāsāda, having left Opāsāda, formed into groups and crowds and went, facing north, toward the Devavana Sāla Grove. At that time, the brahmin Caṅkī had gone up to the upper terrace of his palace for his midday rest. The brahmin Caṅkī saw the brahmin householders of Opāsāda leaving Opāsāda, formed into groups and crowds, approaching the Devavana Sāla Grove, facing north. Seeing them, he addressed his attendant: “Why, good attendant, are the brahmin householders of Opāsāda leaving Opāsāda, formed into groups and crowds, and going, facing north, toward the Devavana Sāla Grove?” “Sir Caṅkī, there is the ascetic Gotama, a son of the Sakyans who went forth from the Sakyan clan. While wandering on tour in the Kosala country with a large Saṅgha of bhikkhus, he has arrived at Opāsāda and is staying in the Devavana Sāla Grove to the north of Opāsāda. A fine report of that Master Gotama has spread in this way: ‘That Blessed One is an Arahant, a Perfectly Enlightened One, accomplished in knowledge and conduct, the Fortunate One, knower of the world, supreme trainer of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One.’ They are going to see that Master Gotama.” “In that case, good attendant, go to the brahmin householders of Opāsāda and, having approached them, speak to them thus: ‘The brahmin Caṅkī, sirs, says this: “May the venerable ones please wait. The brahmin Caṅkī will also come to see the ascetic Gotama.”’” “Yes, sir,” the attendant replied to the brahmin Caṅkī. He went to the brahmin householders of Opāsāda and, having approached them, said this: “The brahmin Caṅkī, sirs, says this: ‘May the venerable ones please wait. The brahmin Caṅkī will also come to see the ascetic Gotama.’”

424. Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena. Assosuṃ kho te brāhmaṇā – ‘‘caṅkī kira brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti. Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā caṅkiṃ brāhmaṇaṃ etadavocuṃ – ‘‘saccaṃ kira bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’’ti? ‘‘Evaṃ kho me, bho, hoti – ‘ahaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmī’’’ti. ‘‘Mā bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkami. Na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ. Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṃ caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ. Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo…pe… bhavañhi caṅkī tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo…pe… bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato [Pg.378] brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya…pe… bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato…pe… bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe… bhavañhi caṅkī bahūnaṃ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti…pe… bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito…pe… bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito…pe… bhavañhi caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Yampi bhavaṃ caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamitu’’nti.

424. Now at that time, five hundred brahmins from various kingdoms were residing at Opāsāda on some business. They heard: “It is said that the brahmin Caṅkī will visit the ascetic Gotama.” Then those brahmins approached the brahmin Caṅkī and said to him: “Is it true, venerable Caṅkī, that you will visit the ascetic Gotama?” “Indeed, sirs, it is my intention to visit the ascetic Gotama.” “Venerable Caṅkī, do not visit the ascetic Gotama. It is not fitting for venerable Caṅkī to visit the ascetic Gotama; rather, the ascetic Gotama should visit venerable Caṅkī. For venerable Caṅkī is well-born on both sides, from mother and father, of pure maternal lineage back for seven generations of ancestors, unassailed and unreproached regarding birth. In that venerable Caṅkī is well-born on both sides, from mother and father, of pure maternal lineage back for seven generations of ancestors, unassailed and unreproached regarding birth, for this reason, too, it is not fitting for venerable Caṅkī to visit the ascetic Gotama; rather, the ascetic Gotama should visit venerable Caṅkī. For venerable Caṅkī is rich, with great wealth and abundant possessions... For venerable Caṅkī is a master of the three Vedas, along with their glossaries, ritual treatises, phonology, and etymology, with the histories as the fifth; he is versed in the word-lore and grammar, and flawless in cosmology and the marks of a Great Man... For venerable Caṅkī is handsome, attractive, graceful, possessing supreme beauty of complexion, of Brahma-like complexion and Brahma-like presence, not insignificant to behold... For venerable Caṅkī is virtuous, of mature virtue, endowed with this mature virtue... For venerable Caṅkī has good speech and a fine delivery, endowed with a refined voice that is clear, fluent, and makes the meaning known... For venerable Caṅkī is a teacher and master teacher to many, instructing three hundred young brahmins in the hymns... For venerable Caṅkī is honored, respected, revered, venerated, and esteemed by King Pasenadi of Kosala... For venerable Caṅkī is honored, respected, revered, venerated, and esteemed by the brahmin Pokkharasāti... For venerable Caṅkī dwells in Opāsāda, teeming with life, with grass, wood, and water, abundant grain, a royal possession given by King Pasenadi of Kosala, a royal gift, a magnificent gift. In that venerable Caṅkī dwells in Opāsāda, teeming with life, with grass, wood, and water, abundant grain, a royal possession given by King Pasenadi of Kosala, a royal gift, a magnificent gift, for this reason, too, it is not fitting for venerable Caṅkī to visit the ascetic Gotama; rather, the ascetic Gotama should visit venerable Caṅkī.”

425. Evaṃ vutte, caṅkī brāhmaṇo te brāhmaṇe etadavoca – ‘‘tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; natveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca…pe… samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṃ pabbajito…pe… samaṇo khalu, bho, gotamo akāmakānaṃ [Pg.379] mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito…pe… samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya…pe… samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato…pe… samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe… samaṇo khalu, bho, gotamo bahūnaṃ ācariyapācariyo…pe… samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo…pe… samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya…pe… samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā…pe… samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā…pe… samaṇaṃ khalu, bho, gotamaṃ tiroraṭṭhā tirojanapadā saṃpucchituṃ āgacchanti…pe… samaṇaṃ khalu, bho, gotamaṃ anekāni devatāsahassāni pāṇehi saraṇaṃ gatāni…pe… samaṇaṃ khalu, bho, gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti…pe… samaṇo khalu, bho, gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato…pe… samaṇaṃ khalu, bho, gotamaṃ rājā māgadho seniyo bimbisāro saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇaṃ khalu, bho, gotamaṃ rājā pasenadi kosalo saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇaṃ khalu, bho, gotamaṃ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇo khalu, bho, gotamo opāsādaṃ anuppatto opāsāde viharati uttarena opāsādaṃ devavane sālavane. Ye kho te samaṇā vā brāhmaṇā vā amhākaṃ gāmakkhettaṃ āgacchanti, atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā. Yampi samaṇo gotamo opāsādaṃ anuppatto [Pg.380] opāsāde viharati uttarena opāsādaṃ devavane sālavane, atithimhākaṃ samaṇo gotamo. Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo. Imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo; aparimāṇavaṇṇo hi so bhavaṃ gotamo. Ekamekenapi tena aṅgena samannāgato na arahati, so, bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamitunti. Tena hi, bho, sabbeva mayaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmā’’ti.

425. When this was said, the brahmin Caṅkī addressed those brahmins: 'Well then, sirs, listen to me as to why we should be the ones to go and see the ascetic Gotama, and why he would not be the one to come and see us. For, sirs, the ascetic Gotama is well-born on both sides, of pure descent through the maternal and paternal line back to the seventh generation, unblemished and irreproachable in birth. Since the ascetic Gotama is well-born on both sides, of pure descent back to the seventh generation, unblemished and irreproachable in birth, for this reason he would not be the one to come and see us; rather, we should be the ones to go and see him. For, sirs, the ascetic Gotama has gone forth, having abandoned much gold and silver, both buried and above ground… For, sirs, the ascetic Gotama went forth while still young, a black-haired young man endowed with the blessing of youth, in the first stage of life… For, sirs, the ascetic Gotama shaved off his hair and beard, put on the ochre robes, and went forth from the household life into homelessness, though his unwilling parents wept with tearful faces… For, sirs, the ascetic Gotama is handsome, good-looking, inspiring confidence, endowed with supreme beauty of complexion, with a Brahma-like complexion, with a body like Brahma's, and his presence is of no small account to behold… For, sirs, the ascetic Gotama is virtuous, possessing noble virtue, wholesome virtue, endowed with wholesome virtue… For, sirs, the ascetic Gotama is a good speaker, with a good delivery, possessing urbane speech that is distinct, not slurred, and makes the meaning clear… For, sirs, the ascetic Gotama is the teacher of many teachers… For, sirs, the ascetic Gotama is free from sensual lust, free from fickleness… For, sirs, the ascetic Gotama is a proponent of kamma, a proponent of action, and he promotes what is blameless for the brahminical folk… For, sirs, the ascetic Gotama went forth from a high family, from an unmixed khattiya clan… For, sirs, the ascetic Gotama went forth from a wealthy family, with abundant riches and resources… For, sirs, people come from other kingdoms and districts to question the ascetic Gotama… For, sirs, many thousands of deities have gone for refuge to the ascetic Gotama with their very lives… For, sirs, such a glorious report has spread about the ascetic Gotama: ‘Indeed, the Blessed One is an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, the Well-Gone One, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Enlightened One, the Blessed One.’… For, sirs, the ascetic Gotama is endowed with the thirty-two marks of a great man… For, sirs, King Seniya Bimbisāra of Magadha, along with his wife and children, has gone for refuge to the ascetic Gotama with his very life… For, sirs, King Pasenadi of Kosala, along with his wife and children, has gone for refuge to the ascetic Gotama with his very life… For, sirs, the brahmin Pokkharasāti, along with his wife and children, has gone for refuge to the ascetic Gotama with his very life… For, sirs, the ascetic Gotama has arrived at Opāsāda and is staying in the Sāla Grove of the Devas, north of Opāsāda. Whatever ascetics or brahmins come to our village territory are our guests. And guests should be honored, respected, revered, and venerated by us. Since the ascetic Gotama has arrived at Opāsāda and is staying there, he is our guest. And a guest should be honored, respected, revered, and venerated by us. For this reason too, the Venerable Gotama would not be the one to come and see us; rather, we should be the ones to go and see him. These, sirs, are the virtues I have learned about the Venerable Gotama, but the Venerable Gotama’s virtues are not limited to these. For the Venerable Gotama’s virtues are immeasurable. Even if he were endowed with just one of these qualities, he would not be the one to come and see us; rather, we should be the ones to go and see him.' Then they said: 'In that case, sir, let us all go to see the ascetic Gotama.'

426. Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṃ kiñci kiñci kathaṃ sāraṇīyaṃ vītisāretvā nisinno hoti. Tena kho pana samayena kāpaṭiko nāma māṇavo daharo vuttasiro soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo tassaṃ parisāyaṃ nisinno hoti. So vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ bhagavatā saddhiṃ mantayamānānaṃ antarantarā kathaṃ opāteti. Atha kho bhagavā kāpaṭikaṃ māṇavaṃ apasādeti – ‘‘māyasmā bhāradvājo vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ mantayamānānaṃ antarantarā kathaṃ opātetu. Kathāpariyosānaṃ āyasmā bhāradvājo āgametū’’ti. Evaṃ vutte, caṅkī brāhmaṇo bhagavantaṃ etadavoca – ‘‘mā bhavaṃ gotamo kāpaṭikaṃ māṇavaṃ apasādesi. Kulaputto ca kāpaṭiko māṇavo, bahussuto ca kāpaṭiko māṇavo, paṇḍito ca kāpaṭiko māṇavo, kalyāṇavākkaraṇo ca kāpaṭiko māṇavo, pahoti ca kāpaṭiko māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetu’’nti. Atha kho bhagavato [Pg.381] etadahosi – ‘‘addhā kho kāpaṭikassa māṇavassa tevijjake pāvacane kathā bhavissati. Tathā hi naṃ brāhmaṇā saṃpurekkharontī’’ti. Atha kho kāpaṭikassa māṇavassa etadahosi – ‘‘yadā me samaṇo gotamo cakkhuṃ upasaṃharissati, athāhaṃ samaṇaṃ gotamaṃ pañhaṃ pucchissāmī’’ti. Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṃhāsi.

426. Then the brahmin Caṅkī, together with a large company of brahmins, approached the Blessed One. Having approached, he exchanged greetings with the Blessed One. After exchanging pleasant and memorable conversation, he sat down to one side. At that time, the Blessed One was seated, having exchanged some memorable conversation with the elder brahmins. At that time, a young student named Kāpaṭika, sixteen years of age by birth, with a shaven head, was seated in that assembly. He was a master of the three Vedas with their glossaries, ritual treatises, phonology, and etymology, and the histories as a fifth. He was a master of the verses and a grammarian, and fully versed in natural philosophy and the marks of a great man. As the elder brahmins were conversing with the Blessed One, he kept interrupting their discussion. Then the Blessed One dismissed the student Kāpaṭika: “Venerable Bhāradvāja, do not interrupt the discussion of the elder brahmins. Let Venerable Bhāradvāja wait until the discussion has come to an end.” When this was said, the brahmin Caṅkī said to the Blessed One: “Let not the Venerable Gotama dismiss the student Kāpaṭika. The student Kāpaṭika is of good family, learned, wise, an eloquent speaker, and capable of engaging in discussion with the Venerable Gotama on this matter.” Then this thought occurred to the Blessed One: “Surely, the student Kāpaṭika’s discussion will concern the teaching of the three Vedas, for the brahmins hold him in such high esteem.” Then this thought occurred to the student Kāpaṭika: “When the ascetic Gotama directs his eyes toward me, then I will ask him a question.” Then the Blessed One, knowing with his mind the thought in the student Kāpaṭika’s mind, directed his eyes toward him.

427. Atha kho kāpaṭikassa māṇavassa etadahosi – ‘‘samannāharati kho maṃ samaṇo gotamo. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ pañhaṃ puccheyya’’nti. Atha kho kāpaṭiko māṇavo bhagavantaṃ etadavoca – ‘‘yadidaṃ, bho gotama, brāhmaṇānaṃ porāṇaṃ mantapadaṃ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṃsena niṭṭhaṃ gacchanti – ‘idameva saccaṃ, moghamañña’nti. Idha bhavaṃ gotamo kimāhā’’ti? ‘‘Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña’’’nti? ‘‘No hidaṃ, bho gotama’’. ‘‘Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekācariyopi, ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña’’’nti? ‘‘No hidaṃ, bho gotama’’. ‘‘Kiṃ pana, bhāradvāja, yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma. Idameva saccaṃ, moghamañña’’’nti? ‘‘No hidaṃ, bho gotama’’.

427. Then the student Kāpaṭika thought: “The ascetic Gotama is paying attention to me. Surely I should ask the ascetic Gotama a question.” Then the student Kāpaṭika said this to the Blessed One: “Venerable Gotama, with regard to the brahmins’ ancient sacred verses, handed down through a continuous tradition and textual transmission, the brahmins arrive at the absolute conclusion: ‘This alone is true, anything else is worthless’—what does the Venerable Gotama say about this?” “What do you think, Bhāradvāja? Is there even a single brahmin who says: ‘I know this, I see this. This alone is true, anything else is worthless’?” “No, Venerable Gotama.” “What do you think, Bhāradvāja? Is there even a single teacher among the brahmins, or a teacher of teachers, up to the seventh generation of teachers, who says: ‘I know this, I see this. This alone is true, anything else is worthless’?” “No, Venerable Gotama.” “What do you think, Bhāradvāja? Those former seers of the brahmins, the composers of the sacred verses, the expounders of the sacred verses, whose ancient sacred verses the brahmins today sing, utter, and reiterate, repeating what was spoken, reciting what was recited—such as Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—did even they say: ‘We know this, we see this. This alone is true, anything else is worthless’?” “No, Venerable Gotama.”

‘‘Iti kira, bhāradvāja, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña’nti; natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha – ‘ahametaṃ [Pg.382] jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña’nti; yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma. Idameva saccaṃ, moghamañña’nti.

“So it seems, Bhāradvāja, that there is not a single brahmin among the brahmins who says: ‘I know this, I see this. This alone is true, anything else is worthless.’ Nor is there a single teacher among the brahmins, nor a teacher of teachers, up to the seventh generation of teachers, who says: ‘I know this, I see this. This alone is true, anything else is worthless.’ And those former seers of the brahmins, the composers of the sacred verses, the expounders of the sacred verses, whose ancient sacred verses—sung, uttered, and compiled—the brahmins nowadays chant in turn, speak in turn, repeat what was spoken, and recite what was recited—namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—even they did not say: ‘We know this, we see this. This alone is true, anything else is worthless.’”

428. ‘‘Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, bhāradvāja, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati – purimopi na passati majjhimopi na passati pacchimopi na passati. Taṃ kiṃ maññasi, bhāradvāja, nanu evaṃ sante brāhmaṇānaṃ amūlikā saddhā sampajjatī’’ti? ‘‘Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī’’ti. ‘‘Pubbeva kho tvaṃ, bhāradvāja, saddhaṃ agamāsi, anussavaṃ idāni vadesi. Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti – ime kho, bhāradvāja, pañca dhammā diṭṭheva dhamme dvedhā vipākā. Api ca, bhāradvāja, susaddahitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi susaddahitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. Api ca, bhāradvāja, surucitaṃyeva hoti…pe… svānussutaṃyeva hoti…pe… suparivitakkitaṃyeva hoti…pe… sunijjhāyitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi sunijjhāyitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṃsena niṭṭhaṃ gantuṃ – ‘idameva saccaṃ, moghamañña’’’nti.

428. “Just as, Bhāradvāja, in a line of blind men linked one to another, the first one does not see, the middle one does not see, and the last one does not see; even so, Bhāradvāja, the statement of the brahmins seems to me to be like a line of blind men: the first one does not see, the middle one does not see, and the last one does not see. What do you think, Bhāradvāja? This being so, does not the faith of the brahmins prove to be baseless?” “Venerable Gotama, it is not only on faith that the brahmins rely in this matter; the brahmins also rely on oral tradition.” “First, Bhāradvāja, you resorted to faith, and now you speak of oral tradition. Bhāradvāja, there are these five things that have a twofold outcome in this very life. What five? Faith, inclination, oral tradition, reasoned consideration, and acceptance of a view upon reflection. These, Bhāradvāja, are the five things that have a twofold outcome in this very life. Furthermore, Bhāradvāja, something may be well-believed, yet it may be empty, hollow, and false; and something may not be well-believed, yet it may be real, true, and not otherwise. Furthermore, Bhāradvāja, something may be well-liked… it may be well-heard… it may be well-considered… it may be well-reflected upon, yet it may be empty, hollow, and false; and something may not be well-reflected upon, yet it may be real, true, and not otherwise. Bhāradvāja, a wise person who safeguards the truth is not able to come to the definite conclusion: ‘This alone is true, anything else is false.’”

429. ‘‘Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati? Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Saddhā cepi, bhāradvāja, purisassa hoti; ‘evaṃ me saddhā’ti – iti vadaṃ saccamanurakkhati, natveva tāva ekaṃsena niṭṭhaṃ gacchati – ‘idameva saccaṃ, moghamañña’nti [Pg.383] ( ). Ruci cepi, bhāradvāja, purisassa hoti…pe… anussavo cepi, bhāradvāja, purisassa hoti…pe… ākāraparivitakko cepi, bhāradvāja, purisassa hoti…pe… diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti; ‘evaṃ me diṭṭhinijjhānakkhantī’ti – iti vadaṃ saccamanurakkhati, natveva tāva ekaṃsena niṭṭhaṃ gacchati – ‘idameva saccaṃ, moghamañña’nti. Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ paññapema; na tveva tāva saccānubodho hotī’’ti.

429. “But to what extent, Venerable Gotama, is there safeguarding of truth? To what extent does one safeguard the truth? We ask the Venerable Gotama about the safeguarding of truth.” “If, Bhāradvāja, a person has faith, by saying, ‘Such is my faith,’ he safeguards the truth, but he does not yet arrive at the definite conclusion: ‘This alone is true, anything else is false.’ If, Bhāradvāja, a person has an inclination… if a person has an oral tradition… if a person has reasoned consideration… if, Bhāradvāja, a person has an acceptance of a view upon reflection, by saying, ‘Such is my acceptance of a view upon reflection,’ he safeguards the truth, but he does not yet arrive at the definite conclusion: ‘This alone is true, anything else is false.’ To this extent, Bhāradvāja, there is safeguarding of truth; to this extent one safeguards the truth; and to this extent we describe the safeguarding of truth. However, there is not yet the awakening to the truth.”

430. ‘‘Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ pekkhāma. Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati? Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Idha, bhāradvāja, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati – lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – ‘natthi kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ aluddhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho [Pg.384] santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo luddhenā’’’ti.

430. “To this extent, Venerable Gotama, there is safeguarding of truth; to this extent one safeguards the truth; and to this extent we regard the safeguarding of truth. But to what extent, Venerable Gotama, is there an awakening to the truth? To what extent does one awaken to the truth? We ask the Venerable Gotama about the awakening to the truth.” “Here, Bhāradvāja, a bhikkhu dwells depending on a certain village or town. A householder or a householder’s son approaches him and investigates him in regard to three kinds of states: states connected with greed, states connected with hatred, and states connected with delusion. ‘Are there in this venerable one any such states connected with greed that, with his mind overcome by them, he might say, “I know,” when not knowing, or say, “I see,” when not seeing, or might he cause others to undertake that which would lead to their long-term harm and suffering?’ While investigating him, he comes to know: ‘There are in this venerable one no such states connected with greed that, with his mind overcome by them, he might say, “I know,” when not knowing, or say, “I see,” when not seeing, or might he cause others to undertake that which would lead to their long-term harm and suffering. Indeed, this venerable one’s bodily conduct and verbal conduct are like that of one who is without greed. And the Dhamma that this venerable one teaches is profound, difficult to see, difficult to understand, peaceful, sublime, beyond the scope of reasoning, subtle, and to be experienced by the wise; that Dhamma cannot be well taught by one who is greedy.’”

431. ‘‘Yato naṃ samannesamāno visuddhaṃ lobhanīyehi dhammehi samanupassati tato naṃ uttari samannesati dosanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – ‘natthi kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ aduṭṭhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo duṭṭhenā’’’ti.

431. “When, upon investigating him, one sees that he is purified of states of greed, then one further investigates him regarding states of aversion. ‘Are there in this venerable one such states of aversion that, with his mind overcome by them, he might say, “I know,” when he does not know, or say, “I see,” when he does not see, or might cause another to undertake that which would lead to their long-term harm and suffering?’ Investigating him thus, one comes to know: ‘There are no such states of aversion in this venerable one that, with his mind overcome by them, he would say, “I know,” when he does not know, or say, “I see,” when he does not see, or might cause another to undertake that which would lead to their long-term harm and suffering. Moreover, this venerable one’s bodily conduct and verbal conduct are such as that of one without aversion. And the Dhamma that this venerable one teaches is profound, difficult to see, difficult to understand, peaceful, sublime, beyond the scope of conjecture, subtle, to be experienced by the wise; that Dhamma is not easily taught by one with aversion.’”

432. ‘‘Yato naṃ samannesamāno visuddhaṃ dosanīyehi dhammehi samanupassati, tato naṃ uttari samannesati mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – ‘natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ amūḷhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto [Pg.385] atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo mūḷhenā’’’ti.

432. “When, upon investigating him, one sees that he is purified of states of aversion, then one further investigates him regarding states of delusion. ‘Are there in this venerable one such states of delusion that, with his mind overcome by them, he might say, “I know,” when he does not know, or say, “I see,” when he does not see, or might cause another to undertake that which would lead to their long-term harm and suffering?’ Investigating him thus, one comes to know: ‘There are no such states of delusion in this venerable one that, with his mind overcome by them, he would say, “I know,” when he does not know, or say, “I see,” when he does not see, or might cause another to undertake that which would lead to their long-term harm and suffering. Moreover, this venerable one’s bodily conduct and verbal conduct are such as that of one without delusion. And the Dhamma that this venerable one teaches is profound, difficult to see, difficult to understand, peaceful, sublime, beyond the scope of conjecture, subtle, to be experienced by the wise; that Dhamma is not easily taught by one with delusion.’”

‘‘Yato naṃ samannesamāno visuddhaṃ mohanīyehi dhammehi samanupassati; atha tamhi saddhaṃ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti paññāya ca naṃ ativijjha passati. Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ paññapema; na tveva tāva saccānuppatti hotī’’ti.

“When, upon investigating him, one sees that he is purified of states of delusion, then one establishes faith in him. With faith born, one approaches him. Approaching, one attends upon him. Attending upon him, one lends ear. Lending ear, one hears the Dhamma. Having heard the Dhamma, one retains it. One examines the meaning of the teachings that have been retained. When one examines the meaning, the teachings are approved for contemplation. When the teachings are approved for contemplation, zeal is born. With zeal born, one strives. Having striven, one weighs. Having weighed, one exerts oneself. Being resolute, one realizes the supreme truth with the mental body and sees it, having penetrated it with wisdom. To this extent, Bhāradvāja, there is the awakening to the truth. To this extent, one awakens to the truth. And to this extent, we declare the awakening to the truth; but there is not yet the attainment of the truth.”

433. ‘‘Ettāvattā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ pekkhāma. Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti? Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Tesaṃye, bhāradvāja, dhammānaṃ āsevanā bhāvanā bahulīkammaṃ saccānuppatti hoti. Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ paññapemā’’ti.

433. “To this extent, Master Gotama, there is the awakening to the truth; to this extent, one awakens to the truth; and to this extent, we too regard it as the awakening to the truth. But to what extent, Master Gotama, is there the attainment of the truth? To what extent does one attain the truth? We ask the venerable Gotama about the attainment of the truth.” “Bhāradvāja, it is through the cultivation, development, and frequent practice of these very same dhammas that there is the attainment of the truth. To this extent, Bhāradvāja, there is the attainment of the truth; to this extent, one attains the truth; and to this extent, we declare the attainment of the truth.”

434. ‘‘Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ pekkhāma. Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro? Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Saccānuppattiyā kho, bhāradvāja, padhānaṃ bahukāraṃ. No cetaṃ padaheyya, nayidaṃ saccamanupāpuṇeyya. Yasmā ca kho padahati tasmā saccamanupāpuṇāti. Tasmā saccānuppattiyā padhānaṃ bahukāra’’nti.

434. “To this extent, Master Gotama, there is the attainment of the truth; to this extent, one attains the truth; and to this extent, we too regard it as the attainment of the truth. But, Master Gotama, which dhamma is of great help for the attainment of the truth? We ask the venerable Gotama about the dhamma that is of great help for the attainment of the truth.” “For the attainment of the truth, Bhāradvāja, exertion is of great help. If one did not exert oneself, one would not attain this truth. And because one does exert oneself, one therefore attains the truth. Therefore, for the attainment of the truth, exertion is of great help.”

‘‘Padhānassa pana, bho gotama, katamo dhammo bahukāro? Padhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Padhānassa kho, bhāradvāja, tulanā [Pg.386] bahukārā. No cetaṃ tuleyya, nayidaṃ padaheyya. Yasmā ca kho tuleti tasmā padahati. Tasmā padhānassa tulanā bahukārā’’ti.

“But, Master Gotama, which dhamma is of great help for exertion? We ask the venerable Gotama about the dhamma that is of great help for exertion.” “For exertion, Bhāradvāja, weighing is of great help. If one did not weigh, one would not exert oneself. And because one does weigh, one therefore exerts oneself. Therefore, for exertion, weighing is of great help.”

‘‘Tulanāya pana, bho gotama, katamo dhammo bahukāro? Tulanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Tulanāya kho, bhāradvāja, ussāho bahukāro. No cetaṃ ussaheyya, nayidaṃ tuleyya. Yasmā ca kho ussahati tasmā tuleti. Tasmā tulanāya ussāho bahukāro’’ti.

“But, Master Gotama, which dhamma is of great help for weighing? We ask the venerable Gotama about the dhamma that is of great help for weighing.” “For weighing, Bhāradvāja, striving is of great help. If one did not strive, one would not weigh. And because one does strive, one therefore weighs. Therefore, for weighing, striving is of great help.”

‘‘Ussāhassa pana, bho gotama, katamo dhammo bahukāro? Ussāhassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Ussāhassa kho, bhāradvāja, chando bahukāro. No cetaṃ chando jāyetha, nayidaṃ ussaheyya. Yasmā ca kho chando jāyati tasmā ussahati. Tasmā ussāhassa chando bahukāro’’ti.

“Furthermore, Venerable Gotama, what dhamma is of great help for effort? We ask the Venerable Gotama about the dhamma that is of great help for effort.” “For effort, Bhāradvāja, wholesome desire is of great help. If this wholesome desire were not to arise, one would not make this effort. And because wholesome desire arises, therefore one makes effort. Therefore, for effort, wholesome desire is of great help.”

‘‘Chandassa pana, bho gotama, katamo dhammo bahukāro? Chandassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā. No cete dhammā nijjhānaṃ khameyyuṃ, nayidaṃ chando jāyetha. Yasmā ca kho dhammā nijjhānaṃ khamanti tasmā chando jāyati. Tasmā chandassa dhammanijjhānakkhanti bahukārā’’ti.

“Furthermore, Venerable Gotama, what dhamma is of great help for wholesome desire? We ask the Venerable Gotama about the dhamma that is of great help for wholesome desire.” “For wholesome desire, Bhāradvāja, the approval of contemplating the dhammas is of great help. If these dhammas were not approved for contemplation, this wholesome desire would not arise. And because the dhammas are approved for contemplation, therefore wholesome desire arises. Therefore, for wholesome desire, the approval of contemplating the dhammas is of great help.”

‘‘Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro? Dhammanijjhānakkhantiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā. No cetaṃ atthaṃ upaparikkheyya, nayidaṃ dhammā nijjhānaṃ khameyyuṃ. Yasmā ca kho atthaṃ upaparikkhati tasmā dhammā nijjhānaṃ khamanti. Tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā’’ti.

“Furthermore, Venerable Gotama, what dhamma is of great help for the approval of contemplating the dhammas? We ask the Venerable Gotama about the dhamma that is of great help for the approval of contemplating the dhammas.” “For the approval of contemplating the dhammas, Bhāradvāja, the examination of the meaning is of great help. If one were not to examine this meaning, these dhammas would not be approved for contemplation. And because one examines the meaning, therefore the dhammas are approved for contemplation. Therefore, for the approval of contemplating the dhammas, the examination of the meaning is of great help.”

‘‘Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro? Atthūpaparikkhāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Atthūpaparikkhāya kho, bhāradvāja, dhammadhāraṇā bahukārā. No cetaṃ dhammaṃ dhāreyya, nayidaṃ atthaṃ upaparikkheyya. Yasmā ca kho dhammaṃ dhāreti tasmā atthaṃ upaparikkhati. Tasmā atthūpaparikkhāya dhammadhāraṇā bahukārā’’ti.

“Furthermore, Venerable Gotama, what dhamma is of great help for the examination of the meaning? We ask the Venerable Gotama about the dhamma that is of great help for the examination of the meaning.” “For the examination of the meaning, Bhāradvāja, retaining the Dhamma is of great help. If one were not to retain this Dhamma, one would not examine this meaning. And because one retains the Dhamma, therefore one examines the meaning. Therefore, for the examination of the meaning, retaining the Dhamma is of great help.”

‘‘Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro? Dhammadhāraṇāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Dhammadhāraṇāya [Pg.387] kho, bhāradvāja, dhammassavanaṃ bahukāraṃ. No cetaṃ dhammaṃ suṇeyya, nayidaṃ dhammaṃ dhāreyya. Yasmā ca kho dhammaṃ suṇāti tasmā dhammaṃ dhāreti. Tasmā dhammadhāraṇāya dhammassavanaṃ bahukāra’’nti.

“Furthermore, Venerable Gotama, what dhamma is of great help for retaining the Dhamma? We ask the Venerable Gotama about the dhamma that is of great help for retaining the Dhamma.” “For retaining the Dhamma, Bhāradvāja, listening to the Dhamma is of great help. If one were not to hear this Dhamma, one would not retain this Dhamma. And because one hears the Dhamma, therefore one retains the Dhamma. Therefore, for retaining the Dhamma, listening to the Dhamma is of great help.”

‘‘Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro? Dhammassavanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Dhammassavanassa kho, bhāradvāja, sotāvadhānaṃ bahukāraṃ. No cetaṃ sotaṃ odaheyya, nayidaṃ dhammaṃ suṇeyya. Yasmā ca kho sotaṃ odahati tasmā dhammaṃ suṇāti. Tasmā dhammassavanassa sotāvadhānaṃ bahukāra’’nti.

“Furthermore, Venerable Gotama, what dhamma is of great help for listening to the Dhamma? We ask the Venerable Gotama about the dhamma that is of great help for listening to the Dhamma.” “For listening to the Dhamma, Bhāradvāja, lending the ear is of great help. If one were not to lend the ear, one would not hear this Dhamma. And because one lends the ear, therefore one hears the Dhamma. Therefore, for listening to the Dhamma, lending the ear is of great help.”

‘‘Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro? Sotāvadhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā. No cetaṃ payirupāseyya, nayidaṃ sotaṃ odaheyya. Yasmā ca kho payirupāsati tasmā sotaṃ odahati. Tasmā sotāvadhānassa payirupāsanā bahukārā’’ti.

“Furthermore, Venerable Gotama, what dhamma is of great help for lending the ear? We ask the Venerable Gotama about the dhamma that is of great help for lending the ear.” “For lending the ear, Bhāradvāja, attending upon is of great help. If one were not to attend upon, one would not lend this ear. And because one attends upon, therefore one lends the ear. Therefore, for lending the ear, attending upon is of great help.”

‘‘Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro? Payirupāsanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṃ bahukāraṃ. No cetaṃ upasaṅkameyya, nayidaṃ payirupāseyya. Yasmā ca kho upasaṅkamati tasmā payirupāsati. Tasmā payirupāsanāya upasaṅkamanaṃ bahukāra’’nti.

“Furthermore, Venerable Gotama, what dhamma is of great help for attending upon? We ask the Venerable Gotama about the dhamma that is of great help for attending upon.” “For attending upon, Bhāradvāja, approaching is of great help. If one were not to approach, one would not attend upon. And because one approaches, therefore one attends upon. Therefore, for attending upon, approaching is of great help.”

‘‘Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro? Upasaṅkamanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā’’ti. ‘‘Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā. No cetaṃ saddhā jāyetha, nayidaṃ upasaṅkameyya. Yasmā ca kho saddhā jāyati tasmā upasaṅkamati. Tasmā upasaṅkamanassa saddhā bahukārā’’ti.

“Furthermore, Venerable Gotama, what dhamma is of great help for approaching? We ask the Venerable Gotama about the dhamma that is of great help for approaching.” “For approaching, Bhāradvāja, faith is of great help. If this faith were not to arise, one would not approach. And because faith arises, therefore one approaches. Therefore, for approaching, faith is of great help.”

435. ‘‘Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānurakkhaṇaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānubodhaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā[Pg.388]. Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiyā bahukāraṃ dhammaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Yaṃyadeva ca mayaṃ bhavantaṃ gotamaṃ apucchimha taṃtadeva bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Mayañhi, bho gotama, pubbe evaṃ jānāma – ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca dhammassa aññātāro’ti? Ajanesi vata me bhavaṃ gotamo samaṇesu samaṇapemaṃ, samaṇesu samaṇapasādaṃ, samaṇesu samaṇagāravaṃ. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

435. “We asked the Venerable Gotama about guarding the truth, and the Venerable Gotama explained guarding the truth; this pleases and is acceptable to us, and we are delighted by it. We asked the Venerable Gotama about the understanding of truth, and the Venerable Gotama explained the understanding of truth; this pleases and is acceptable to us, and we are delighted by it. We asked the Venerable Gotama about the attainment of truth, and the Venerable Gotama explained the attainment of truth; this pleases and is acceptable to us, and we are delighted by it. We asked the Venerable Gotama about the Dhamma that is very helpful for the attainment of truth, and the Venerable Gotama explained the Dhamma that is very helpful for the attainment of truth; this pleases and is acceptable to us, and we are delighted by it. Whatever we asked the Venerable Gotama, the Venerable Gotama explained just that; this pleases and is acceptable to us, and we are delighted by it. For previously, Master Gotama, we thought thus: ‘Who are these shaven-headed ascetics, these commoners, dark fellows, offspring from the kinsman's feet? And what could they know of the Dhamma?’ But the Venerable Gotama has generated in me affection for ascetics, confidence in ascetics, and reverence for ascetics. Excellent, Master Gotama… May the Venerable Gotama regard me as a lay follower who has gone for refuge from this day forward, for as long as life lasts.”

Caṅkīsuttaṃ niṭṭhitaṃ pañcamaṃ.

The Caṅkī Sutta, the fifth, is concluded.

6. Esukārīsuttaṃ

6. The Esukārī Sutta

436. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho esukārī brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho esukārī brāhmaṇo bhagavantaṃ etadavoca – ‘‘brāhmaṇā, bho gotama, catasso pāricariyā paññapenti – brāhmaṇassa pāricariyaṃ paññapenti, khattiyassa pāricariyaṃ paññapenti, vessassa pāricariyaṃ paññapenti, suddassa pāricariyaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṃ paññapenti – ‘brāhmaṇo vā brāhmaṇaṃ paricareyya, khattiyo vā brāhmaṇaṃ paricareyya, vesso vā brāhmaṇaṃ paricareyya, suddo vā brāhmaṇaṃ paricareyyā’ti. Idaṃ kho, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā khattiyassa pāricariyaṃ paññapenti – ‘khattiyo vā khattiyaṃ paricareyya, vesso vā khattiyaṃ paricareyya, suddo vā khattiyaṃ paricareyyā’ti. Idaṃ kho, bho gotama, brāhmaṇā khattiyassa pāricariyaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā vessassa pāricariyaṃ paññapenti – ‘vesso vā vessaṃ paricareyya, suddo vā vessaṃ paricareyyā’ti. Idaṃ kho, bho gotama, brāhmaṇā vessassa pāricariyaṃ paññapenti[Pg.389]. Tatridaṃ, bho gotama, brāhmaṇā suddassa pāricariyaṃ paññapenti – ‘suddova suddaṃ paricareyya. Ko panañño suddaṃ paricarissatī’ti? Idaṃ kho, bho gotama, brāhmaṇā suddassa pāricariyaṃ paññapenti. Brāhmaṇā, bho gotama, imā catasso pāricariyā paññapenti. Idha bhavaṃ gotamo kimāhā’’ti?

436. Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Then the brahmin Esukārī approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging pleasant and courteous conversation, he sat down to one side. Sitting to one side, the brahmin Esukārī said this to the Blessed One: “Master Gotama, the brahmins prescribe four kinds of service: they prescribe service for a brahmin, service for a noble, service for a merchant, and service for a worker. Therein, Master Gotama, the brahmins prescribe service for a brahmin thus: ‘A brahmin should serve a brahmin, a noble should serve a brahmin, a merchant should serve a brahmin, or a worker should serve a brahmin.’ This, Master Gotama, is how the brahmins prescribe service for a brahmin. Therein, Master Gotama, the brahmins prescribe service for a noble thus: ‘A noble should serve a noble, a merchant should serve a noble, or a worker should serve a noble.’ This, Master Gotama, is how the brahmins prescribe service for a noble. Therein, Master Gotama, the brahmins prescribe service for a merchant thus: ‘A merchant should serve a merchant, or a worker should serve a merchant.’ This, Master Gotama, is how the brahmins prescribe service for a merchant. Therein, Master Gotama, the brahmins prescribe service for a worker thus: ‘A worker should serve a worker. Who else would serve a worker?’ This, Master Gotama, is how the brahmins prescribe service for a worker. Master Gotama, the brahmins prescribe these four kinds of service. What does the Venerable Gotama say about this?”

437. ‘‘Kiṃ pana, brāhmaṇa, sabbo loko brāhmaṇānaṃ etadabbhanujānāti – ‘imā catasso pāricariyā paññapentū’’’ti ? ‘‘No hidaṃ, bho gotama’’. ‘‘Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṃ olaggeyyuṃ – ‘idaṃ te, ambho purisa, maṃsaṃ khāditabbaṃ, mūlañca anuppadātabba’nti. Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṃ samaṇabrāhmaṇānaṃ, atha ca panimā catasso pāricariyā paññapenti. Nāhaṃ, brāhmaṇa, ‘sabbaṃ paricaritabba’nti vadāmi; nāhaṃ, brāhmaṇa, ‘sabbaṃ na paricaritabba’nti vadāmi. Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ ‘paricaritabba’nti vadāmi; yañca khvāssa, brāhmaṇa, paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ ‘paricaritabba’nti vadāmi. Khattiyaṃ cepi, brāhmaṇa, evaṃ puccheyyuṃ – ‘yaṃ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṃ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; kamettha paricareyyāsī’ti, khattiyopi hi, brāhmaṇa, sammā byākaramāno evaṃ byākareyya – ‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ paricareyyaṃ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ paricareyya’nti. Brāhmaṇaṃ cepi, brāhmaṇa…pe… vessaṃ cepi, brāhmaṇa…pe… suddaṃ cepi, brāhmaṇa, evaṃ puccheyyuṃ – ‘yaṃ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṃ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; kamettha paricareyyāsī’ti, suddopi hi, brāhmaṇa, sammā byākaramāno evaṃ byākareyya – ‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ paricareyyaṃ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ paricareyya’nti. Nāhaṃ, brāhmaṇa, ‘uccākulīnatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uccākulīnatā pāpiyaṃso’ti [Pg.390] vadāmi; nāhaṃ, brāhmaṇa, ‘uḷāravaṇṇatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uḷāravaṇṇatā pāpiyaṃso’ti vadāmi; nāhaṃ, brāhmaṇa, ‘uḷārabhogatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uḷārabhogatā pāpiyaṃso’ti vadāmi.

437. “But, brahmin, does the whole world approve this of the brahmins: ‘Let them prescribe these four kinds of service’?” “No, indeed, venerable Gotama.” “Suppose, brahmin, a man is poor, destitute, and penniless. They would hang up a portion of meat for him against his will, saying: ‘Here, good man, this meat must be eaten by you, and the price must also be paid!’ In the same way, brahmin, the brahmins prescribe these four kinds of service without the consent of those ascetics and brahmins. I do not say, brahmin, that everyone should be served; nor do I say, brahmin, that no one should be served. Brahmin, if by serving a person, on account of that service, one would become worse and not better, I do not say that person should be served. And brahmin, if by serving a person, on account of that service, one would become better and not worse, I say that person should be served. If, brahmin, a khattiya were asked: ‘Between a person whom, by serving, you would become worse and not better on account of that service, and a person whom, by serving, you would become better and not worse on account of that service, whom among these would you serve?’—a khattiya, answering rightly, would say: ‘The person whom, by serving, I would become worse and not better on account of that service, I would not serve. And the person whom, by serving, I would become better and not worse on account of that service, that one I would serve.’ If a brahmin were asked… if a vessa were asked… if a sudda were asked: ‘Between a person whom, by serving, you would become worse and not better on account of that service, and a person whom, by serving, you would become better and not worse on account of that service, whom among these would you serve?’—a sudda, answering rightly, would say: ‘The person whom, by serving, I would become worse and not better on account of that service, I would not serve. And the person whom, by serving, I would become better and not worse on account of that service, that one I would serve.’ I do not say, brahmin, that being of high birth makes one better, nor, brahmin, do I say that being of high birth makes one worse. I do not say, brahmin, that having a fine appearance makes one better, nor, brahmin, do I say that having a fine appearance makes one worse. I do not say, brahmin, that having great wealth makes one better, nor, brahmin, do I say that having great wealth makes one worse.”

438. ‘‘Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇāvāco hoti, pharusāvāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti. Tasmā ‘na uccākulīnatā seyyaṃso’ti vadāmi. Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti. Tasmā ‘na uccākulīnatā pāpiyaṃso’ti vadāmi.

438. “For, brahmin, here a certain person of high birth is one who destroys living beings, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, engages in idle chatter, is covetous, has a mind of ill will, and holds wrong view. Therefore, I do not say that being of high birth makes one better. And, brahmin, here a certain person of high birth is one who abstains from destroying living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, and holds right view. Therefore, I do not say that being of high birth makes one worse.”

439. ‘‘Uḷāravaṇṇopi hi, brāhmaṇa…pe… uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti…pe… micchādiṭṭhi hoti. Tasmā ‘na uḷārabhogatā seyyaṃso’ti vadāmi. Uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti. Tasmā ‘na uḷārabhogatā pāpiyaṃso’ti vadāmi. Nāhaṃ, brāhmaṇa, ‘sabbaṃ paricaritabba’nti vadāmi, na panāhaṃ, brāhmaṇa, ‘sabbaṃ na paricaritabba’nti vadāmi. Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu saddhā vaḍḍhati, sīlaṃ vaḍḍhati, sutaṃ vaḍḍhati, cāgo vaḍḍhati, paññā vaḍḍhati, tamahaṃ ‘paricaritabba’nti (vadāmi. Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu na saddhā vaḍḍhati, na sīlaṃ vaḍḍhati, na sutaṃ vaḍḍhati, na cāgo vaḍḍhati, na paññā vaḍḍhati, nāhaṃ taṃ ‘paricaritabba’nti) vadāmī’’ti.

439. “For, brahmin, a certain person with a fine appearance… and a certain person with great wealth here is one who destroys living beings… and holds wrong view. Therefore, I do not say that having great wealth makes one better. And, brahmin, a certain person with great wealth here is one who abstains from destroying living beings… and holds right view. Therefore, I do not say that having great wealth makes one worse. I do not say, brahmin, that everyone should be served; nor, brahmin, do I say that no one should be served. Brahmin, if by serving a person, one's faith, virtue, learning, generosity, and wisdom increase on account of that service, I say that person should be served. Brahmin, if by serving a person, one's faith, virtue, learning, generosity, and wisdom do not increase on account of that service, I say that person should not be served.”

440. Evaṃ vutte, esukārī brāhmaṇo bhagavantaṃ etadavoca – ‘‘brāhmaṇā, bho gotama, cattāri dhanāni paññapenti – brāhmaṇassa sandhanaṃ paññapenti, khattiyassa sandhanaṃ paññapenti, vessassa sandhanaṃ paññapenti, suddassa [Pg.391] sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṃ paññapenti bhikkhācariyaṃ; bhikkhācariyañca pana brāhmaṇo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā khattiyassa sandhanaṃ paññapenti dhanukalāpaṃ; dhanukalāpañca pana khattiyo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā khattiyassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā vessassa sandhanaṃ paññapenti kasigorakkhaṃ; kasigorakkhañca pana vesso sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā vessassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā suddassa sandhanaṃ paññapenti asitabyābhaṅgiṃ; asitabyābhaṅgiñca pana suddo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā suddassa sandhanaṃ paññapenti. Brāhmaṇā, bho gotama, imāni cattāri dhanāni paññapenti. Idha bhavaṃ gotamo kimāhā’’ti?

440. When this was said, the brahmin Esukārī said this to the Blessed One: 'Master Gotama, brahmins declare four kinds of wealth. They declare the personal wealth of a brahmin, they declare the personal wealth of a khattiya, they declare the personal wealth of a vessa, and they declare the personal wealth of a sudda. Therein, Master Gotama, brahmins declare the practice of alms-gathering as the personal wealth of a brahmin. But a brahmin who despises the practice of alms-gathering, his personal wealth, is a doer of what ought not to be done, like a guardian who appropriates what is not given. This, Master Gotama, is the personal wealth that brahmins declare for a brahmin. Therein, Master Gotama, brahmins declare the bow and quiver as the personal wealth of a khattiya. But a khattiya who despises the bow and quiver, his personal wealth, is a doer of what ought not to be done, like a guardian who appropriates what is not given. This, Master Gotama, is the personal wealth that brahmins declare for a khattiya. Therein, Master Gotama, brahmins declare agriculture and cattle-herding as the personal wealth of a vessa. But a vessa who despises agriculture and cattle-herding, his personal wealth, is a doer of what ought not to be done, like a guardian who appropriates what is not given. This, Master Gotama, is the personal wealth that brahmins declare for a vessa. Therein, Master Gotama, brahmins declare the sickle and carrying-pole as the personal wealth of a sudda. But a sudda who despises the sickle and carrying-pole, his personal wealth, is a doer of what ought not to be done, like a guardian who appropriates what is not given. This, Master Gotama, is the personal wealth that brahmins declare for a sudda. Master Gotama, brahmins declare these four kinds of wealth. Regarding this, what does the venerable Gotama say?'

441. ‘‘Kiṃ pana, brāhmaṇa, sabbo loko brāhmaṇānaṃ etadabbhanujānāti – ‘imāni cattāri dhanāni paññapentū’’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṃ olaggeyyuṃ – ‘idaṃ te, ambho purisa, maṃsaṃ khāditabbaṃ, mūlañca anuppadātabba’nti. Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṃ samaṇabrāhmaṇānaṃ, atha ca panimāni cattāri dhanāni paññapenti. Ariyaṃ kho ahaṃ, brāhmaṇa, lokuttaraṃ dhammaṃ purisassa sandhanaṃ paññapemi. Porāṇaṃ kho panassa mātāpettikaṃ kulavaṃsaṃ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṃ gacchati. Khattiyakule ce attabhāvassa abhinibbatti hoti ‘khattiyo’tveva saṅkhyaṃ gacchati; brāhmaṇakule ce attabhāvassa abhinibbatti hoti ‘brāhmaṇo’tveva saṅkhyaṃ gacchati; vessakule ce attabhāvassa abhinibbatti hoti ‘vesso’tveva saṅkhyaṃ gacchati; suddakule ce attabhāvassa abhinibbatti hoti ‘suddo’tveva [Pg.392] saṅkhyaṃ gacchati. Seyyathāpi, brāhmaṇa, yaṃyadeva paccayaṃ paṭicca aggi jalati tena teneva saṅkhyaṃ gacchati. Kaṭṭhañce paṭicca aggi jalati ‘kaṭṭhaggi’tveva saṅkhyaṃ gacchati; sakalikañce paṭicca aggi jalati ‘sakalikaggi’tveva saṅkhyaṃ gacchati; tiṇañce paṭicca aggi jalati ‘tiṇaggi’tveva saṅkhyaṃ gacchati; gomayañce paṭicca aggi jalati ‘gomayaggi’tveva saṅkhyaṃ gacchati. Evameva kho ahaṃ, brāhmaṇa, ariyaṃ lokuttaraṃ dhammaṃ purisassa sandhanaṃ paññapemi. Porāṇaṃ kho panassa mātāpettikaṃ kulavaṃsaṃ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṃ gacchati.

441. 'But, brahmin, does the entire world consent to this declaration of the brahmins: ‘Let them declare these four kinds of wealth’?' 'Indeed not, Master Gotama.' 'Suppose, brahmin, there is a man who is poor, without property, and destitute. Against his will, they might hang a portion of meat for him, saying: "Here, good man, this meat is to be eaten by you, and the price for it must be paid." In the very same way, brahmin, the brahmins make this declaration for those ascetics and brahmins without their consent. I, brahmin, declare the noble, supramundane Dhamma as a person's personal wealth. However, for one who recollects his ancient maternal and paternal lineage, in whatever family his rebirth occurs, by that very family is he designated. If his rebirth occurs in a khattiya family, he is designated as a 'khattiya.' If his rebirth occurs in a brahmin family, he is designated as a 'brahmin.' If his rebirth occurs in a vessa family, he is designated as a 'vessa.' If his rebirth occurs in a sudda family, he is designated as a 'sudda.' Just as, brahmin, a fire is designated according to the very fuel on which it depends when it burns. If a fire burns depending on wood, it is designated as a 'wood-fire.' If a fire burns depending on wood-chips, it is designated as a 'wood-chip-fire.' If a fire burns depending on grass, it is designated as a 'grass-fire.' If a fire burns depending on cow-dung, it is designated as a 'cow-dung-fire.' In the very same way, brahmin, I declare the noble, supramundane Dhamma as a person's personal wealth. However, for one who recollects his ancient maternal and paternal lineage, in whatever family his rebirth occurs, by that very family is he designated.'

‘‘Khattiyakule ce attabhāvassa abhinibbatti hoti ‘khattiyo’tveva saṅkhyaṃ gacchati; brāhmaṇakule ce attabhāvassa abhinibbatti hoti ‘brāhmaṇo’tveva saṅkhyaṃ gacchati; vessakule ce attabhāvassa abhinibbatti hoti ‘vesso’tveva saṅkhyaṃ gacchati; suddakule ce attabhāvassa abhinibbatti hoti ‘suddo’tveva saṅkhyaṃ gacchati.

If his rebirth occurs in a khattiya family, he is designated as a 'khattiya.' If his rebirth occurs in a brahmin family, he is designated as a 'brahmin.' If his rebirth occurs in a vessa family, he is designated as a 'vessa.' If his rebirth occurs in a sudda family, he is designated as a 'sudda.'

‘‘Khattiyakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

And if, brahmin, one from a khattiya family goes forth from the household life into homelessness, and that person, relying on the Dhamma-Vinaya proclaimed by the Tathāgata, abstains from the destruction of life, abstains from taking what is not given, abstains from unchastity, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, is of a mind without ill will, and possesses right view, he is one who accomplishes the right and wholesome Dhamma.

‘‘Brāhmaṇakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

And if, brahmin, one from a brahmin family goes forth from the household life into homelessness, and that person, relying on the Dhamma-Vinaya proclaimed by the Tathāgata, abstains from the destruction of life... and possesses right view, he is one who accomplishes the right and wholesome Dhamma.

‘‘Vessakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

And if, brahmin, one from a vessa family goes forth from the household life into homelessness, and that person, relying on the Dhamma-Vinaya proclaimed by the Tathāgata, abstains from the destruction of life... and possesses right view, he is one who accomplishes the right and wholesome Dhamma.

‘‘Suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

Brahmin, if one from a Suddā family has gone forth from the household life into homelessness, and, relying on the Dhamma and Vinaya proclaimed by the Tathāgata, he abstains from the destruction of life... he has right view, he succeeds in the right, wholesome Dhamma.

442. ‘‘Taṃ [Pg.393] kiṃ maññasi, brāhmaṇa, brāhmaṇova nu kho pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ, no khattiyo no vesso no suddo’’ti? ‘‘No hidaṃ, bho gotama. Khattiyopi hi, bho gotama, pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ; brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama… suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetu’’nti. ‘‘Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

442. “What do you think, Brahmin? Is it only a Brahmin who is able, in this region, to develop a mind of loving-kindness that is without enmity and without ill will, and not a Khattiya, not a Vessa, not a Suddā?” “No, indeed, Master Gotama. A Khattiya, Master Gotama, is also able, in this region, to develop a mind of loving-kindness that is without enmity and without ill will. A Brahmin, Master Gotama… a Vessa, Master Gotama… a Suddā, Master Gotama… indeed, Master Gotama, all four castes are able, in this region, to develop a mind of loving-kindness that is without enmity and without ill will.” “Just so, Brahmin. If one from a Khattiya family has gone forth from the household life into homelessness, and, relying on the Dhamma and Vinaya proclaimed by the Tathāgata, he abstains from the destruction of life... he has right view, he succeeds in the right, wholesome Dhamma.

‘‘Brāhmaṇakulā cepi, brāhmaṇa… vessakulā cepi, brāhmaṇa… suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

Brahmin, if one from a Brahmin family… Brahmin, if one from a Vessa family… Brahmin, if one from a Suddā family has gone forth from the household life into homelessness, and, relying on the Dhamma and Vinaya proclaimed by the Tathāgata, he abstains from the destruction of life... he has right view, he succeeds in the right, wholesome Dhamma.

443. ‘‘Taṃ kiṃ maññasi, brāhmaṇa, brāhmaṇova nu kho pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, no khattiyo no vesso no suddo’’ti? ‘‘No hidaṃ, bho gotama. Khattiyopi hi, bho gotama, pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ; brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama … suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetu’’nti. ‘‘Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

443. “What do you think, Brahmin? Is it only a Brahmin who is able, having taken bath powder, to go to the river and wash away dust and dirt, and not a Khattiya, not a Vessa, not a Suddā?” “No, indeed, Master Gotama. A Khattiya, Master Gotama, is also able, having taken bath powder, to go to the river and wash away dust and dirt; a Brahmin, Master Gotama… a Vessa, Master Gotama… a Suddā, Master Gotama… indeed, Master Gotama, all four castes are able, having taken bath powder, to go to the river and wash away dust and dirt.” “Just so, Brahmin. If one from a Khattiya family has gone forth from the household life into homelessness, and, relying on the Dhamma and Vinaya proclaimed by the Tathāgata, he abstains from the destruction of life... he has right view, he succeeds in the right, wholesome Dhamma.

‘‘Brāhmaṇakulā cepi, brāhmaṇa… vessakulā cepi, brāhmaṇa… suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

Brahmin, if one from a Brahmin family… Brahmin, if one from a Vessa family… Brahmin, if one from a Suddā family has gone forth from the household life into homelessness, and, relying on the Dhamma and Vinaya proclaimed by the Tathāgata, he abstains from the destruction of life... he has right view, he succeeds in the right, wholesome Dhamma.

444. ‘‘Taṃ [Pg.394] kiṃ maññasi, brāhmaṇa, idha rājā khattiyo muddhāvasitto nānājaccānaṃ purisānaṃ purisasataṃ sannipāteyya – ‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggiṃ abhinibbattentu, tejo pātukarontu; āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggiṃ abhinibbattentu, tejo pātukarontū’’’ti?

444. “What do you think, Brahmin? Suppose a consecrated Khattiya king were to assemble a hundred men of various origins and say: ‘Come, sirs, those of you who are born from Khattiya families, Brahmin families, or royal families—taking the upper fire-stick made of teak, sāla, salaḷa, sandalwood, or padumaka wood, produce fire, make heat appear. And come, sirs, those of you who are born from Caṇḍāla families, Nesāda families, Vena families, Rathakāra families, or Pukkusa families—taking the upper fire-stick made of a dog’s trough, a pig’s trough, a washerman’s trough, or castor wood, produce fire, make heat appear.’”

‘‘Taṃ kiṃ maññasi, brāhmaṇa, yo evaṃ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro na ca tena sakkā agginā aggikaraṇīyaṃ kātu’’nti? ‘‘No hidaṃ, bho gotama. Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ. Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca sabbenapi sakkā agginā aggikaraṇīyaṃ kātu’’nti.

“What do you think, Brahmin? If a fire were produced and heat made to appear by those born from Khattiya families, Brahmin families, or royal families, taking an upper fire-stick of teak, sāla, salaḷa, sandalwood, or padumaka wood—would that very fire have a flame, have color, and be radiant, and would it be possible with that fire to do any work that requires fire? But if a fire were produced and heat made to appear by those born from Caṇḍāla families, Nesāda families, Vena families, Rathakāra families, or Pukkusa families, taking an upper fire-stick from a dog’s trough, a pig’s trough, a washerman’s trough, or castor wood—would that fire not have a flame, not have color, not be radiant, and would it not be possible with that fire to do any work that requires fire?” “No, indeed, Master Gotama. The fire produced by those born from Khattiya families, Brahmin families, or royal families, taking an upper fire-stick of teak, sāla, salaḷa, sandalwood, or padumaka wood, would have a flame, have color, and be radiant, and it would be possible with that fire to do any work that requires fire. The fire produced by those born from Caṇḍāla families, Nesāda families, Vena families, Rathakāra families, or Pukkusa families, taking an upper fire-stick from a dog’s trough, a pig’s trough, a washerman’s trough, or castor wood, that fire too would have a flame, have color, and be radiant, and it would be possible with that fire to do any work that requires fire. For, Master Gotama, all fire has a flame, has color, and is radiant, and with any fire it is possible to do any work that requires fire.”

‘‘Evameva [Pg.395] kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. Brāhmaṇakulā cepi, brāhmaṇa… vessakulā cepi, brāhmaṇa… suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusala’’nti.

“Just so, Brahmin, even if one from a khattiya family has gone forth from the household life into homelessness, and relying on the Dhamma and Vinaya proclaimed by the Tathāgata, he abstains from the destruction of life… and so on… has right view, he is an accomplisher of the right, wholesome Dhamma. Brahmin, even if one from a brahmin family… Brahmin, even if one from a vessa family… Brahmin, even if one from a sudda family has gone forth from the household life into homelessness, and relying on the Dhamma and Vinaya proclaimed by the Tathāgata, he abstains from the destruction of life, abstains from taking what is not given, abstains from unchaste conduct, abstains from false speech, abstains from slanderous speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind free from ill will, has right view, and is an accomplisher of the right, wholesome Dhamma.”

Evaṃ vutte, esukārī brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

When this was said, the Brahmin Esukārī said to the Blessed One: “Excellent, Master Gotama! Excellent, Master Gotama!… May Master Gotama remember me as a lay follower who has gone for refuge for life, from this day forth.”

Esukārīsuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

The Esukārī Sutta, the Sixth, is concluded.

7. Dhanañjānisuttaṃ

7. The Dhanañjāni Sutta

445. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā sāriputto dakkhiṇāgirismiṃ cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Atha kho aññataro bhikkhu rājagahe vassaṃvuṭṭho yena dakkhiṇāgiri yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ bhikkhuṃ āyasmā sāriputto etadavoca – ‘‘kaccāvuso, bhagavā arogo ca balavā cā’’ti? ‘‘Arogo cāvuso, bhagavā balavā cā’’ti. ‘‘Kacci panāvuso, bhikkhusaṅgho arogo ca balavā cā’’ti? ‘‘Bhikkhusaṅghopi kho, āvuso, arogo ca balavā cā’’ti. ‘‘Ettha, āvuso, taṇḍulapālidvārāya dhanañjāni nāma brāhmaṇo atthi. Kaccāvuso[Pg.396], dhanañjāni brāhmaṇo arogo ca balavā cā’’ti? ‘‘Dhanañjānipi kho, āvuso, brāhmaṇo arogo ca balavā cā’’ti. ‘‘Kacci panāvuso, dhanañjāni brāhmaṇo appamatto’’ti? ‘‘Kuto panāvuso, dhanañjānissa brāhmaṇassa appamādo? Dhanañjāni, āvuso, brāhmaṇo rājānaṃ nissāya brāhmaṇagahapatike vilumpati, brāhmaṇagahapatike nissāya rājānaṃ vilumpati. Yāpissa bhariyā saddhā saddhakulā ānītā sāpi kālaṅkatā; aññāssa bhariyā assaddhā assaddhakulā ānītā’’. ‘‘Dussutaṃ vatāvuso, assumha, dussutaṃ vatāvuso, assumha; ye mayaṃ dhanañjāniṃ brāhmaṇaṃ pamattaṃ assumha. Appeva ca nāma mayaṃ kadāci karahaci dhanañjāninā brāhmaṇena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo’’ti?

445. Thus have I heard: At one time the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Now at that time, the Venerable Sāriputta was wandering in the Southern Hills with a large Saṅgha of monks. Then a certain monk who had spent the rains in Rājagaha approached the Southern Hills, where the Venerable Sāriputta was. Having approached, he exchanged greetings with the Venerable Sāriputta. When the courteous and amiable talk was finished, he sat down to one side. Sitting to one side, the Venerable Sāriputta said to that monk: "I hope, friend, the Blessed One is free from illness and strong?" "The Blessed One is free from illness and strong, friend." "I hope the Saṅgha of monks is also free from illness and strong?" "The Saṅgha of monks is also free from illness and strong, friend." "Here, friend, near the Taṇḍulapāli gate there is a brahmin named Dhanañjāni. I hope, friend, the brahmin Dhanañjāni is free from illness and strong?" "The brahmin Dhanañjāni is also free from illness and strong, friend." "But I hope, friend, the brahmin Dhanañjāni is heedful?" "How could the brahmin Dhanañjāni be heedful, friend? The brahmin Dhanañjāni, relying on the king, robs the brahmin householders; relying on the brahmin householders, he robs the king. His wife, who was faithful and came from a faithful family, has passed away; another wife, who is faithless and comes from a faithless family, has been brought in." "Truly, friend, what we have heard is ill-heard! Truly, friend, what we have heard is ill-heard, in that we have heard that the brahmin Dhanañjāni is heedless. Perhaps someday we might meet with the brahmin Dhanañjāni; perhaps there might be some conversation."

446. Atha kho āyasmā sāriputto dakkhiṇāgirismiṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari. Tatra sudaṃ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Tena kho pana samayena dhanañjāni brāhmaṇo bahinagare gāvo goṭṭhe duhāpeti. Atha kho āyasmā sāriputto rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena dhanañjāni brāhmaṇo tenupasaṅkami. Addasā kho dhanañjāni brāhmaṇo āyasmantaṃ sāriputtaṃ dūratova āgacchantaṃ. Disvāna yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca – ‘‘ito, bho sāriputta, payo, pīyataṃ tāva bhattassa kālo bhavissatī’’ti. ‘‘Alaṃ, brāhmaṇa. Kataṃ me ajja bhattakiccaṃ. Amukasmiṃ me rukkhamūle divāvihāro bhavissati. Tattha āgaccheyyāsī’’ti. ‘‘Evaṃ, bho’’ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. Atha kho dhanañjāni brāhmaṇo pacchābhattaṃ bhuttapātarāso yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dhanañjāniṃ brāhmaṇaṃ āyasmā sāriputto etadavoca – ‘‘kaccāsi, dhanañjāni, appamatto’’ti? ‘‘Kuto, bho sāriputta, amhākaṃ appamādo yesaṃ no mātāpitaro [Pg.397] posetabbā, puttadāro posetabbo, dāsakammakarā posetabbā, mittāmaccānaṃ mittāmaccakaraṇīyaṃ kātabbaṃ, ñātisālohitānaṃ ñātisālohitakaraṇīyaṃ kātabbaṃ, atithīnaṃ atithikaraṇīyaṃ kātabbaṃ, pubbapetānaṃ pubbapetakaraṇīyaṃ kātabbaṃ, devatānaṃ devatākaraṇīyaṃ kātabbaṃ, rañño rājakaraṇīyaṃ kātabbaṃ, ayampi kāyo pīṇetabbo brūhetabbo’’ti?

446. Then the Venerable Sāriputta, having stayed in the Southern Hills as long as he pleased, set out on a journey to Rājagaha. Traveling stage by stage, he arrived at Rājagaha. There the Venerable Sāriputta stayed in Rājagaha, at the Bamboo Grove, the Squirrels' Sanctuary. Then the Venerable Sāriputta, having dressed in the morning, took his bowl and robe and entered Rājagaha for alms. Now at that time the brahmin Dhanañjāni was having cows milked in a cow pen outside the city. Then the Venerable Sāriputta, having walked for alms in Rājagaha, after the meal, on his return from the alms round, approached the brahmin Dhanañjāni. The brahmin Dhanañjāni saw the Venerable Sāriputta coming from afar. Seeing him, he approached the Venerable Sāriputta and said: "Here, Master Sāriputta, drink some milk. It will soon be time for the meal." "Enough, brahmin. My meal for today is done. I will spend the day at the foot of a certain tree. You may come there." "Very well, Master." Thus the brahmin Dhanañjāni assented to the Venerable Sāriputta. Then the brahmin Dhanañjāni, after his breakfast, approached the Venerable Sāriputta. Having approached, he exchanged greetings with the Venerable Sāriputta. When the courteous and amiable talk was over, he sat down to one side. Sitting to one side, the Venerable Sāriputta said to the brahmin Dhanañjāni: "I hope, Dhanañjāni, you are heedful?" "How, Master Sāriputta, can we be heedful? We must support our parents, support our wives and children, support our servants and workers, do our duties to friends and companions, do our duties to relatives, do our duties to guests, do our duties to the departed, do our duties to the deities, do our duties to the king, and this body must be nourished and strengthened."

447. ‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco mātāpitūnaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho mātāpitūnaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, mātāpitaro vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

447. “What do you think of this, Dhanañjāni? Suppose a certain person here, for the sake of his parents, were to be one of unrighteous conduct and wrong conduct. On account of that unrighteous and wrong conduct, the hell-wardens might drag him to hell. Would he indeed obtain his wish by saying: ‘Indeed, for the sake of my parents, I was of unrighteous conduct and wrong conduct. May the hell-wardens not drag me to hell!’? Or, on the other hand, would his parents obtain their wish by saying: ‘Indeed, for our sake, this one was of unrighteous conduct and wrong conduct. May the hell-wardens not drag him to hell!’?” “No, indeed, venerable Sāriputta. But rather, the hell-wardens would throw him, even while he is wailing, into hell.”

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco puttadārassa hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho puttadārassa hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, puttadāro vā panassa labheyya ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

“What do you think of this, Dhanañjāni? Suppose a certain person here, for the sake of his wife and children, were to be one of unrighteous conduct and wrong conduct. On account of that unrighteous and wrong conduct, the hell-wardens might drag him to hell. Would he indeed obtain his wish by saying: ‘Indeed, for the sake of my wife and children, I was of unrighteous conduct and wrong conduct. May the hell-wardens not drag me to hell!’? Or, on the other hand, would his wife and children obtain their wish by saying: ‘Indeed, for our sake, this one was of unrighteous conduct and wrong conduct. May the hell-wardens not drag him to hell!’?” “No, indeed, venerable Sāriputta. But rather, the hell-wardens would throw him, even while he is wailing, into hell.”

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco dāsakammakaraporisassa hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho dāsakammakaraporisassa hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, dāsakammakaraporisā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

“What do you think of this, Dhanañjāni? Suppose a certain person here, for the sake of his slaves, workers, and servants, were to be one of unrighteous conduct and wrong conduct. On account of that unrighteous and wrong conduct, the hell-wardens might drag him to hell. Would he indeed obtain his wish by saying: ‘Indeed, for the sake of my slaves, workers, and servants, I was of unrighteous conduct and wrong conduct. May the hell-wardens not drag me to hell!’? Or, on the other hand, would his slaves, workers, and servants obtain their wish by saying: ‘Indeed, for our sake, this one was of unrighteous conduct and wrong conduct. May the hell-wardens not drag him to hell!’?” “No, indeed, venerable Sāriputta. But rather, the hell-wardens would throw him, even while he is wailing, into hell.”

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco mittāmaccānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ [Pg.398] nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho mittāmaccānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, mittāmaccā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

“What do you think of this, Dhanañjāni? Suppose a certain person here, for the sake of his friends and associates, were to be one of unrighteous conduct and wrong conduct. On account of that unrighteous and wrong conduct, the hell-wardens might drag him to hell. Would he indeed obtain his wish by saying: ‘Indeed, for the sake of my friends and associates, I was of unrighteous conduct and wrong conduct. May the hell-wardens not drag me to hell!’? Or, on the other hand, would his friends and associates obtain their wish by saying: ‘Indeed, for our sake, this one was of unrighteous conduct and wrong conduct. May the hell-wardens not drag him to hell!’?” “No, indeed, venerable Sāriputta. But rather, the hell-wardens would throw him, even while he is wailing, into hell.”

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco ñātisālohitānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho ñātisālohitānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, ñātisālohitā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

“What do you think of this, Dhanañjāni? Suppose a certain person here, for the sake of his relatives and kinsmen, were to be one of unrighteous conduct and wrong conduct. On account of that unrighteous and wrong conduct, the hell-wardens might drag him to hell. Would he indeed obtain his wish by saying: ‘Indeed, for the sake of my relatives and kinsmen, I was of unrighteous conduct and wrong conduct. May the hell-wardens not drag me to hell!’? Or, on the other hand, would his relatives and kinsmen obtain their wish by saying: ‘Indeed, for our sake, this one was of unrighteous conduct and wrong conduct. May the hell-wardens not drag him to hell!’?” “No, indeed, venerable Sāriputta. But rather, the hell-wardens would throw him, even while he is wailing, into hell.”

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco atithīnaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho atithīnaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, atithī vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

“What do you think of this, Dhanañjāni? Suppose a certain person here, for the sake of his guests, were to be one of unrighteous conduct and wrong conduct. On account of that unrighteous and wrong conduct, the hell-wardens might drag him to hell. Would he indeed obtain his wish by saying: ‘Indeed, for the sake of my guests, I was of unrighteous conduct and wrong conduct. May the hell-wardens not drag me to hell!’? Or, on the other hand, would his guests obtain their wish by saying: ‘Indeed, for our sake, this one was of unrighteous conduct and wrong conduct. May the hell-wardens not drag him to hell!’?” “No, indeed, venerable Sāriputta. But rather, the hell-wardens would throw him, even while he is wailing, into hell.”

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco pubbapetānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho pubbapetānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, pubbapetā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

“What do you think of this, Dhanañjāni? Suppose a certain person here, for the sake of his departed ancestors, were to be one of unrighteous conduct and wrong conduct. On account of that unrighteous and wrong conduct, the hell-wardens might drag him to hell. Would he indeed obtain his wish by saying: ‘Indeed, for the sake of my departed ancestors, I was of unrighteous conduct and wrong conduct. May the hell-wardens not drag me to hell!’? Or, on the other hand, would his departed ancestors obtain their wish by saying: ‘Indeed, for our sake, this one was of unrighteous conduct and wrong conduct. May the hell-wardens not drag him to hell!’?” “No, indeed, venerable Sāriputta. But rather, the hell-wardens would throw him, even while he is wailing, into hell.”

‘‘Taṃ [Pg.399] kiṃ maññasi, dhanañjāni, idhekacco devatānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho devatānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, devatā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

“What do you think of this, Dhanañjāni? Suppose a certain person here, for the sake of the devas, were to be one of unrighteous conduct and wrong conduct. On account of that unrighteous and wrong conduct, the hell-wardens might drag him to hell. Would he indeed obtain his wish by saying: ‘Indeed, for the sake of the devas, I was of unrighteous conduct and wrong conduct. May the hell-wardens not drag me to hell!’? Or, on the other hand, would the devas obtain their wish by saying: ‘Indeed, for our sake, this one was of unrighteous conduct and wrong conduct. May the hell-wardens not drag him to hell!’?” “No, indeed, venerable Sāriputta. But rather, the hell-wardens would throw him, even while he is wailing, into hell.”

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco rañño hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho rañño hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, rājā vā panassa labheyya ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

“What do you think of this, Dhanañjāni? Here, a certain person might, for the sake of a king, be one who practices unrighteously, who practices wrongly. On account of that unrighteous and wrong practice, the hell-wardens might drag him to hell. Would that person indeed obtain his wish by saying: ‘I was one who practiced unrighteously, who practiced wrongly for the sake of a king. May the hell-wardens not drag me to hell’? Or, on the other hand, would the king obtain this for him by saying: ‘This person was one who practiced unrighteously, who practiced wrongly for our sake. May the hell-wardens not drag him to hell’?” “This is not so, Venerable Sāriputta. But rather, the hell-wardens would cast him, while he is wailing, into hell.”

‘‘Taṃ kiṃ maññasi, dhanañjāni, idhekacco kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, pare vā panassa labheyyuṃ ‘eso kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’’’ti? ‘‘No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ’’.

“What do you think of this, Dhanañjāni? Here, a certain person might, for the sake of nourishing and developing the body, be one who practices unrighteously, who practices wrongly. On account of that unrighteous and wrong practice, the hell-wardens might drag him to hell. Would that person indeed obtain his wish by saying: ‘I was one who practiced unrighteously, who practiced wrongly for the sake of nourishing and developing the body. May the hell-wardens not drag me to hell’? Or, on the other hand, would others obtain this for him by saying: ‘This person was one who practiced unrighteously, who practiced wrongly for the sake of nourishing and developing the body. May the hell-wardens not drag him to hell’?” “This is not so, Venerable Sāriputta. But rather, the hell-wardens would cast him, while he is wailing, into hell.”

448. ‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā mātāpitūnaṃ hetu adhammacārī visamacārī assa, yo vā mātāpitūnaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, mātāpitūnaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, mātāpitūnaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā [Pg.400] kammantā, yehi sakkā mātāpitaro ceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

448. “What do you think of this, Dhanañjāni? Between one who, for the sake of his parents, might be a person who practices unrighteously and wrongly, and one who, for the sake of his parents, might be a person who practices righteously and evenly—which is better?” “Indeed, Venerable Sāriputta, the one who for the sake of his parents practices unrighteously and wrongly is not the better one; but, Venerable Sāriputta, the one who for the sake of his parents practices righteously and evenly—that very one is better. Righteous practice and even practice, Venerable Sāriputta, are better than unrighteous practice and wrong practice.” “There are indeed, Dhanañjāni, other righteous and well-founded occupations, by which it is possible to support one’s parents, and not to do an evil deed, and to undertake a meritorious course of practice.”

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā puttadārassa hetu adhammacārī visamacārī assa, yo vā puttadārassa hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, puttadārassa hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, puttadārassa hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā yehi sakkā puttadārañceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“What do you think of this, Dhanañjāni? Between one who, for the sake of his wife and children, might be a person who practices unrighteously and wrongly, and one who, for the sake of his wife and children, might be a person who practices righteously and evenly—which is better?” “Indeed, Venerable Sāriputta, the one who for the sake of his wife and children practices unrighteously and wrongly is not the better one; but, Venerable Sāriputta, the one who for the sake of his wife and children practices righteously and evenly—that very one is better. Righteous practice and even practice, Venerable Sāriputta, are better than unrighteous practice and wrong practice.” “There are indeed, Dhanañjāni, other righteous and well-founded occupations, by which it is possible to support one’s wife and children, and not to do an evil deed, and to undertake a meritorious course of practice.”

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā dāsakammakaraporisassa hetu adhammacārī visamacārī assa, yo vā dāsakammakaraporisassa hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, dāsakammakaraporisassa hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, dāsakammakaraporisassa hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā dāsakammakaraporise ceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“What do you think of this, Dhanañjāni? Between one who, for the sake of his slaves, workers, and servants, might be a person who practices unrighteously and wrongly, and one who, for the sake of his slaves, workers, and servants, might be a person who practices righteously and evenly—which is better?” “Indeed, Venerable Sāriputta, the one who for the sake of his slaves, workers, and servants practices unrighteously and wrongly is not the better one; but, Venerable Sāriputta, the one who for the sake of his slaves, workers, and servants practices righteously and evenly—that very one is better. Righteous practice and even practice, Venerable Sāriputta, are better than unrighteous practice and wrong practice.” “There are indeed, Dhanañjāni, other righteous and well-founded occupations, by which it is possible to support one’s slaves, workers, and servants, and not to do an evil deed, and to undertake a meritorious course of practice.”

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā mittāmaccānaṃ hetu adhammacārī visamacārī assa, yo vā mittāmaccānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, mittāmaccānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, mittāmaccānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā mittāmaccānañceva mittāmaccakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“What do you think of this, Dhanañjāni? Between one who, for the sake of his friends and companions, might be a person who practices unrighteously and wrongly, and one who, for the sake of his friends and companions, might be a person who practices righteously and evenly—which is better?” “Indeed, Venerable Sāriputta, the one who for the sake of his friends and companions practices unrighteously and wrongly is not the better one; but, Venerable Sāriputta, the one who for the sake of his friends and companions practices righteously and evenly—that very one is better. Righteous practice and even practice, Venerable Sāriputta, are better than unrighteous practice and wrong practice.” “There are indeed, Dhanañjāni, other righteous and well-founded occupations, by which it is possible to fulfill one’s duties to friends and companions, and not to do an evil deed, and to undertake a meritorious course of practice.”

‘‘Taṃ [Pg.401] kiṃ maññasi, dhanañjāni, yo vā ñātisālohitānaṃ hetu adhammacārī visamacārī assa, yo vā ñātisālohitānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, ñātisālohitānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, ñātisālohitānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā ñātisālohitānañceva ñātisālohitakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“What do you think of this, Dhanañjāni? Between one who, for the sake of his kinsmen and blood relatives, might be a person who practices unrighteously and wrongly, and one who, for the sake of his kinsmen and blood relatives, might be a person who practices righteously and evenly—which is better?” “Indeed, Venerable Sāriputta, the one who for the sake of his kinsmen and blood relatives practices unrighteously and wrongly is not the better one; but, Venerable Sāriputta, the one who for the sake of his kinsmen and blood relatives practices righteously and evenly—that very one is better. Righteous practice and even practice, Venerable Sāriputta, are better than unrighteous practice and wrong practice.” “There are indeed, Dhanañjāni, other righteous and well-founded occupations, by which it is possible to fulfill one’s duties to kinsmen and blood relatives, and not to do an evil deed, and to undertake a meritorious course of practice.”

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā atithīnaṃ hetu adhammacārī visamacārī assa, yo vā atithīnaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, atithīnaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, atithīnaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā atithīnañceva atithikaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“What do you think of this, Dhanañjāni? Suppose a person, for the sake of guests, were to be of unrighteous conduct and wrong conduct; or suppose a person, for the sake of guests, were to be of righteous conduct and right conduct. Which is superior?” “Venerable Sāriputta, if a person, for the sake of guests, were to be of unrighteous conduct and wrong conduct, that is not superior. But indeed, Venerable Sāriputta, if a person, for the sake of guests, were to be of righteous conduct and right conduct, that one is superior in this case. Venerable Sāriputta, righteous conduct and right conduct are superior to unrighteous conduct and wrong conduct.” “Indeed, Dhanañjāni, there are other righteous, well-founded undertakings by which it is possible to perform one's duties to guests, and not to do evil deeds, and to undertake a meritorious practice.”

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā pubbapetānaṃ hetu adhammacārī visamacārī assa, yo vā pubbapetānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, pubbapetānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, pubbapetānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā pubbapetānañceva pubbapetakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“What do you think of this, Dhanañjāni? Suppose a person, for the sake of departed ancestors, were to be of unrighteous conduct and wrong conduct; or suppose a person, for the sake of departed ancestors, were to be of righteous conduct and right conduct. Which is superior?” “Venerable Sāriputta, if a person, for the sake of departed ancestors, were to be of unrighteous conduct and wrong conduct, that is not superior. But indeed, Venerable Sāriputta, if a person, for the sake of departed ancestors, were to be of righteous conduct and right conduct, that one is superior in this case. Venerable Sāriputta, righteous conduct and right conduct are superior to unrighteous conduct and wrong conduct.” “Indeed, Dhanañjāni, there are other righteous, well-founded undertakings by which it is possible to perform one's duties to departed ancestors, and not to do evil deeds, and to undertake a meritorious practice.”

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā devatānaṃ hetu adhammacārī visamacārī assa, yo vā devatānaṃ hetu dhammacārī samacārī assa; katamaṃ [Pg.402] seyyo’’ti? ‘‘Yo hi, bho sāriputta, devatānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, devatānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā devatānañceva devatākaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“What do you think of this, Dhanañjāni? Suppose a person, for the sake of deities, were to be of unrighteous conduct and wrong conduct; or suppose a person, for the sake of deities, were to be of righteous conduct and right conduct. Which is superior?” “Venerable Sāriputta, if a person, for the sake of deities, were to be of unrighteous conduct and wrong conduct, that is not superior. But indeed, Venerable Sāriputta, if a person, for the sake of deities, were to be of righteous conduct and right conduct, that one is superior in this case. Venerable Sāriputta, righteous conduct and right conduct are superior to unrighteous conduct and wrong conduct.” “Indeed, Dhanañjāni, there are other righteous, well-founded undertakings by which it is possible to perform one's duties to the deities, and not to do evil deeds, and to undertake a meritorious practice.”

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā rañño hetu adhammacārī visamacārī assa, yo vā rañño hetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, rañño hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, rañño hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā rañño ceva rājakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“What do you think of this, Dhanañjāni? Suppose a person, for the sake of the king, were to be of unrighteous conduct and wrong conduct; or suppose a person, for the sake of the king, were to be of righteous conduct and right conduct. Which is superior?” “Venerable Sāriputta, if a person, for the sake of the king, were to be of unrighteous conduct and wrong conduct, that is not superior. But indeed, Venerable Sāriputta, if a person, for the sake of the king, were to be of righteous conduct and right conduct, that one is superior in this case. Venerable Sāriputta, righteous conduct and right conduct are superior to unrighteous conduct and wrong conduct.” “Indeed, Dhanañjāni, there are other righteous, well-founded undertakings by which it is possible to perform one's duties to the king, and not to do evil deeds, and to undertake a meritorious practice.”

‘‘Taṃ kiṃ maññasi, dhanañjāni, yo vā kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, yo vā kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa; katamaṃ seyyo’’ti? ‘‘Yo hi, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo’’ti. ‘‘Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā kāyañceva pīṇetuṃ brūhetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjitu’’nti.

“What do you think of this, Dhanañjāni? Suppose a person, for the sake of pleasing and developing the body, were to be of unrighteous conduct and wrong conduct; or suppose a person, for the sake of pleasing and developing the body, were to be of righteous conduct and right conduct. Which is superior?” “Venerable Sāriputta, if a person, for the sake of pleasing and developing the body, were to be of unrighteous conduct and wrong conduct, that is not superior. But indeed, Venerable Sāriputta, if a person, for the sake of pleasing and developing the body, were to be of righteous conduct and right conduct, that one is superior in this case. Venerable Sāriputta, righteous conduct and right conduct are superior to unrighteous conduct and wrong conduct.” “Indeed, Dhanañjāni, there are other righteous, well-founded undertakings by which it is possible to please and develop the body, and not to do evil deeds, and to undertake a meritorious practice.”

449. Atha kho dhanañjāni brāhmaṇo āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi. Atha kho dhanañjāni brāhmaṇo aparena samayena ābādhiko ahosi dukkhito bāḷhagilāno. Atha kho dhanañjāni brāhmaṇo aññataraṃ purisaṃ āmantesi [Pg.403] – ‘‘ehi tvaṃ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi – ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi – ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandatī’ti. Evañca vadehi – ‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti. ‘‘Evaṃ, bhante’’ti kho so puriso dhanañjānissa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso bhagavantaṃ etadavoca – ‘‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’’ti. Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ sāriputtaṃ etadavoca – ‘‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandati, evañca vadeti – ‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’’’ti. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.

449. Then the brahmin Dhanañjāni, having delighted in and rejoiced at the Venerable Sāriputta's words, rose from his seat and departed. Then, at another time, the brahmin Dhanañjānī became sick, afflicted with suffering, and gravely ill. Then the brahmin Dhanañjānī addressed a certain man: “Come, good man, go to where the Blessed One is. Having approached, pay homage with your head to the Blessed One’s feet with my words, saying: ‘Venerable Sir, the brahmin Dhanañjānī is sick, afflicted with suffering, and gravely ill. He pays homage with his head to the Blessed One’s feet.’ And go to where the Venerable Sāriputta is. Having approached, pay homage with your head to the Venerable Sāriputta’s feet with my words, saying: ‘Venerable Sir, the brahmin Dhanañjānī is sick, afflicted with suffering, and gravely ill. He pays homage with his head to the Venerable Sāriputta’s feet.’ And also say this: ‘It would be good, Venerable Sir, if the Venerable Sāriputta would approach the residence of the brahmin Dhanañjānī out of compassion.’” “So be it, sir,” that man replied to the brahmin Dhanañjānī, and he went to where the Blessed One was. Having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, that man said this to the Blessed One: “Venerable Sir, the brahmin Dhanañjāni is sick, afflicted with suffering, and gravely ill. He pays homage with his head to the Blessed One’s feet.” Then he went to where the Venerable Sāriputta was. Having approached and paid homage to the Venerable Sāriputta, he sat down to one side. Seated to one side, that man said this to the Venerable Sāriputta: “Venerable Sir, the brahmin Dhanañjānī is sick, afflicted with suffering, and gravely ill. He pays homage with his head to the Venerable Sāriputta’s feet, and he also says this: ‘It would be good, Venerable Sir, if the Venerable Sāriputta would approach the residence of the brahmin Dhanañjānī out of compassion.’” The Venerable Sāriputta consented by his silence.

450. Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto dhanañjāniṃ brāhmaṇaṃ etadavoca – ‘‘kacci te, dhanañjāni, khamanīyaṃ, kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti? Paṭikkamosānaṃ paññāyati, no abhikkamo’’ti? ‘‘Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho[Pg.404], bho sāriputta, adhimattā vātā muddhani ca ūhananti. Na me, bho sāriputta, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho, bho sāriputta, adhimattā sīse sīsavedanā. Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho, bho sāriputta, adhimattā vātā kucchiṃ parikantanti. Na me, bho sāriputta, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho, bho sāriputta, adhimatto kāyasmiṃ ḍāho. Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo’’ti.

450. Then the Venerable Sāriputta, having adjusted his lower robe and taken his bowl and outer robe, went to the residence of the brahmin Dhanañjānī. Having gone there, he sat down on the prepared seat. Seated, the Venerable Sāriputta said this to the brahmin Dhanañjānī: “Are you bearing up, Dhanañjāni, are you managing? Are your painful feelings receding and not advancing? Is their receding apparent, and not their advancing?” “I am not bearing up, Venerable Sāriputta, I am not managing. My severe painful feelings are advancing, not receding. Their advancing is apparent, not their receding. Just as, Venerable Sāriputta, a strong man might crush one’s head with a sharp blade, so too, violent winds are pounding my head. I am not bearing up, Venerable Sāriputta, I am not managing. My severe painful feelings are advancing, not receding. Their advancing is apparent, not their receding. Just as, Venerable Sāriputta, a strong man might tie a tight leather strap around one’s head as a headband, so too, there are extreme headaches in my head. I am not bearing up, Venerable Sāriputta, I am not managing. My severe painful feelings are advancing, not receding. Their advancing is apparent, not their receding. Just as, Venerable Sāriputta, a skilled butcher or a butcher’s apprentice might slice up one’s belly with a sharp butcher’s knife, so too, violent winds are slicing up my belly. I am not bearing up, Venerable Sāriputta, I am not managing. My severe painful feelings are advancing, not receding. Their advancing is apparent, not their receding. Just as, Venerable Sāriputta, two strong men might seize a weaker man by his arms and heat and scorch him over a pit of coals, so too, there is an extreme burning in my body. I am not bearing up, Venerable Sāriputta, I am not managing. My severe painful feelings are advancing, not receding. Their advancing is apparent, not their receding.”

451. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – nirayo vā tiracchānayoni vā’’ti? ‘‘Nirayā, bho sāriputta, tiracchānayoni seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – tiracchānayoni vā pettivisayo vā’’ti? ‘‘Tiracchānayoniyā, bho sāriputta, pettivisayo seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – pettivisayo vā manussā vā’’ti? ‘‘Pettivisayā, bho sāriputta, manussā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – manussā vā cātumahārājikā vā devā’’ti? ‘‘Manussehi[Pg.405], bho sāriputta, cātumahārājikā devā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – cātumahārājikā vā devā tāvatiṃsā vā devā’’ti? ‘‘Cātumahārājikehi, bho sāriputta, devehi tāvatiṃsā devā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – tāvatiṃsā vā devā yāmā vā devā’’ti? ‘‘Tāvatiṃsehi, bho sāriputta, devehi yāmā devā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – yāmā vā devā tusitā vā devā’’ti? ‘‘Yāmehi, bho sāriputta, devehi tusitā devā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – tusitā vā devā nimmānaratī vā devā’’ti? ‘‘Tusitehi, bho sāriputta, devehi nimmānaratī devā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – nimmānaratī vā devā paranimmitavasavattī vā devā’’ti? ‘‘Nimmānaratīhi, bho sāriputta, devehi paranimmitavasavattī devā seyyo’’ti. ‘‘Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo paranimmitavasavattī vā devā brahmaloko vā’’ti? ‘‘‘Brahmaloko’ti – bhavaṃ sāriputto āha; ‘brahmaloko’ti – bhavaṃ sāriputto āhā’’ti.

451. “What do you think, Dhanañjāni, which is better—hell or the animal realm?” “Venerable Sāriputta, the animal realm is better than hell.” “What do you think, Dhanañjāni, which is better—the animal realm or the realm of ghosts?” “Venerable Sāriputta, the realm of ghosts is better than the animal realm.” “What do you think, Dhanañjāni, which is better—the realm of ghosts or humans?” “Venerable Sāriputta, humans are better than the realm of ghosts.” “What do you think, Dhanañjāni, which is better—humans or the gods of the Four Great Kings?” “Venerable Sāriputta, the gods of the Four Great Kings are better than humans.” “What do you think, Dhanañjāni, which is better—the gods of the Four Great Kings or the Tāvatiṃsa gods?” “Venerable Sāriputta, the Tāvatiṃsa gods are better than the gods of the Four Great Kings.” “What do you think, Dhanañjāni, which is better—the Tāvatiṃsa gods or the Yāma gods?” “Venerable Sāriputta, the Yāma gods are better than the Tāvatiṃsa gods.” “What do you think, Dhanañjāni, which is better—the Yāma gods or the Tusita gods?” “Venerable Sāriputta, the Tusita gods are better than the Yāma gods.” “What do you think, Dhanañjāni, which is better—the Tusita gods or the Nimmānaratī gods?” “Venerable Sāriputta, the Nimmānaratī gods are better than the Tusita gods.” “What do you think, Dhanañjāni, which is better—the Nimmānaratī gods or the Paranimmitavasavattī gods?” “Venerable Sāriputta, the Paranimmitavasavattī gods are better than the Nimmānaratī gods.” “What do you think, Dhanañjāni, which is better—the Paranimmitavasavattī gods or the Brahmā world?” “The Venerable Sāriputta says, ‘the Brahmā world’; the Venerable Sāriputta says, ‘the Brahmā world.’”

Atha kho āyasmato sāriputtassa etadahosi – ‘‘ime kho brāhmaṇā brahmalokādhimuttā. Yaṃnūnāhaṃ dhanañjānissa brāhmaṇassa brahmānaṃ sahabyatāya maggaṃ deseyya’’nti. ‘‘Brahmānaṃ te, dhanañjāni, sahabyatāya maggaṃ desessāmi; taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. Āyasmā sāriputto etadavoca – ‘‘katamo ca, dhanañjāni, brahmānaṃ sahabyatāya maggo? Idha, dhanañjāni, 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 abyābajjhena pharitvā viharati. Ayaṃ kho, dhanañjāni, brahmānaṃ sahabyatāya maggo’’.

Then this thought occurred to the Venerable Sāriputta: “Indeed, these brahmins are inclined towards the Brahmā world. It would be good if I were to teach the brahmin Dhanañjāni the path to companionship with the Brahmās.” “Dhanañjāni, I will teach you the path to companionship with the Brahmās. Listen to it, pay proper attention, I shall speak.” “Yes, venerable sir,” the brahmin Dhanañjāni replied to the Venerable Sāriputta. The Venerable Sāriputta said this: “And what, Dhanañjāni, is the path to companionship with the Brahmās? Here, Dhanañjāni, a bhikkhu dwells pervading one direction with a mind accompanied by loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus above, below, and across, everywhere, for all, he dwells pervading the entire world with a mind accompanied by loving-kindness that is expansive, exalted, immeasurable, without enmity, and without affliction. This, indeed, Dhanañjāni, is the path to companionship with the Brahmās.”

452. ‘‘Puna caparaṃ, dhanañjāni, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā… 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 abyābajjhena pharitvā viharati. Ayaṃ kho, dhanañjāni, brahmānaṃ sahabyatāya maggo’’ti. Tena hi, bho sāriputta, mama vacanena bhagavato pāde sirasā vandāhi – ‘dhanañjāni[Pg.406], bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Atha kho āyasmā sāriputto dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkāmi. Atha kho dhanañjāni brāhmaṇo acirapakkante āyasmante sāriputte kālamakāsi, brahmalokañca upapajji.

452. “Furthermore, Dhanañjāni, a bhikkhu dwells pervading one direction with a mind accompanied by compassion… with a mind accompanied by sympathetic joy… with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, and across, everywhere, for all, he dwells pervading the entire world with a mind accompanied by equanimity that is expansive, exalted, immeasurable, without enmity, and without affliction. This, indeed, Dhanañjāni, is the path to companionship with the Brahmās.” “In that case, Venerable Sāriputta, with my words, pay homage with your head to the feet of the Blessed One, saying: ‘Venerable sir, the brahmin Dhanañjāni is sick, afflicted with suffering, and gravely ill. He pays homage with his head to the feet of the Blessed One.’” Then the Venerable Sāriputta, having established the brahmin Dhanañjāni in the inferior Brahmā world while a further task remained to be done, rose from his seat and departed. Then, not long after the Venerable Sāriputta had departed, the brahmin Dhanañjāni died and was reborn in the Brahmā world.

453. Atha kho bhagavā bhikkhū āmantesi – ‘‘eso, bhikkhave, sāriputto dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto’’ti. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī’’ti. ‘‘Kiṃ pana tvaṃ sāriputta dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto’’ti? ‘‘Mayhaṃ kho, bhante, evaṃ ahosi – ‘ime kho brāhmaṇā brahmalokādhimuttā, yaṃnūnāhaṃ dhanañjānissa brāhmaṇassa brahmānaṃ sahabyatāya maggaṃ deseyya’nti. ‘‘Kālaṅkatoca, sāriputta, dhanañjāni brāhmaṇo, brahmalokañca upapanno’’ti.

453. Then the Blessed One addressed the bhikkhus: “Bhikkhus, this Sāriputta, having established the brahmin Dhanañjāni in the inferior Brahmā world while a further task remained to be done, has risen from his seat and departed.” Then the Venerable Sāriputta approached the Blessed One, and having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One: “Venerable sir, the brahmin Dhanañjāni was sick, afflicted with suffering, and gravely ill. He pays homage with his head to the feet of the Blessed One.” “But why, Sāriputta, did you, having established the brahmin Dhanañjāni in the inferior Brahmā world while a further task remained to be done, rise from your seat and depart?” “Venerable sir, this thought occurred to me: ‘Indeed, these brahmins are inclined towards the Brahmā world. It would be good if I were to teach the brahmin Dhanañjāni the path to companionship with the Brahmās.’” “The brahmin Dhanañjāni has died, Sāriputta, and has been reborn in the Brahmā world.”

Dhanañjānisuttaṃ niṭṭhitaṃ sattamaṃ.

The seventh, the Dhanañjāni Sutta, is concluded.

8. Vāseṭṭhasuttaṃ

8. The Vāseṭṭha Sutta.

454. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṃ – caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. Atha kho vāseṭṭhabhāradvājānaṃ māṇavānaṃ jaṅghāvihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ ayamantarākathā [Pg.407] udapādi – ‘‘kathaṃ, bho, brāhmaṇo hotī’’ti? Bhāradvājo māṇavo evamāha – ‘‘yato kho, bho, ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena – ettāvatā kho, bho, brāhmaṇo hotī’’ti. Vāseṭṭho māṇavo evamāha – ‘‘yato kho, bho, sīlavā ca hoti vattasampanno ca – ettāvatā kho, bho, brāhmaṇo hotī’’ti. Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṃ māṇavaṃ saññāpetuṃ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ saññāpetuṃ. Atha kho vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ āmantesi – ‘‘ayaṃ kho, bho bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā samaṇaṃ gotamaṃ etamatthaṃ pucchissāma. Yathā no samaṇo gotamo byākarissati tathā naṃ dhāressāmā’’ti. ‘‘Evaṃ, bho’’ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.

454. Thus have I heard. At one time the Blessed One was dwelling at Icchānaṅgala in the Icchānaṅgala forest grove. At that time, many well-known and distinguished brahmin householders were residing in Icchānaṅgala, namely, the brahmin Caṅkī, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jāṇussoṇi, the brahmin Todeyya, and other well-known and distinguished brahmin householders. Then, while the young men Vāseṭṭha and Bhāradvāja were walking for exercise, strolling back and forth, this discussion arose between them: “How, friend, does one become a brahmin?” The young man Bhāradvāja said: “When, friend, one is well-born on both sides, from mother and father, of pure maternal descent, whose lineage is unblemished and irreproachable back to the seventh generation of ancestors—to this extent, friend, one is a brahmin.” The young man Vāseṭṭha said: “When, friend, one is virtuous and accomplished in conduct—to this extent, friend, one is a brahmin.” Bhāradvāja was not able to convince Vāseṭṭha, nor was Vāseṭṭha able to convince Bhāradvāja. Then the young man Vāseṭṭha addressed the young man Bhāradvāja: “This, friend Bhāradvāja, is the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, dwelling at Icchānaṅgala in the Icchānaṅgala forest grove. A good report about that venerable Gotama has spread thus: ‘The Blessed One is an Arahant, a Perfectly Enlightened One, perfect in knowledge and conduct, the Sublime One, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One.’ Come, friend Bhāradvāja, let us go to the ascetic Gotama. Having approached, we shall ask the ascetic Gotama about this matter. As the ascetic Gotama explains it to us, so shall we remember it.” “Very well, friend,” the young man Bhāradvāja replied to the young man Vāseṭṭha.

455. Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho vāseṭṭho māṇavo bhagavantaṃ gāthāhi ajjhabhāsi –

455. Then the young men Vāseṭṭha and Bhāradvāja approached the Blessed One. Having approached, they exchanged greetings with the Blessed One. When they had concluded their courteous and memorable talk, they sat down to one side. Sitting to one side, the young man Vāseṭṭha addressed the Blessed One in verse:

‘‘Anuññātapaṭiññātā, tevijjā mayamasmubho;

Ahaṃ pokkharasātissa, tārukkhassāyaṃ māṇavo.

“We are both authorized and acknowledged, masters of the three Vedas. I am the pupil of Pokkharasāti, and this young man is the pupil of Tārukkha.”

‘‘Tevijjānaṃ yadakkhātaṃ, tatra kevalinosmase;

Padakasmā veyyākaraṇā, jappe ācariyasādisā;

Tesaṃ no jātivādasmiṃ, vivādo atthi gotama.

“In what is proclaimed by the masters of the three Vedas, we are fully accomplished. We are philologists and grammarians, like our teachers in recitation. For us, O Gotama, there is a dispute regarding the matter of birth.”

‘‘Jātiyā [Pg.408] brāhmaṇo hoti, bhāradvājo iti bhāsati;

Ahañca kammunā brūmi, evaṃ jānāhi cakkhuma.

“‘By birth one is a brahmin,’ so says Bhāradvāja; but I say it is by action. Know this, O One with Vision.”

‘‘Te na sakkoma ñāpetuṃ, aññamaññaṃ mayaṃ ubho;

Bhavantaṃ puṭṭhumāgamā, sambuddhaṃ iti vissutaṃ.

“We two are unable to convince one another. We have come to ask you, who are renowned as the Perfectly Enlightened One.”

‘‘Candaṃ yathā khayātītaṃ, pecca pañjalikā janā;

Vandamānā namassanti, lokasmiṃ gotamaṃ.

“Just as people, with hands joined in reverence, approach and pay homage to the full moon, so in the world they pay homage to Gotama.”

‘‘Cakkhuṃ loke samuppannaṃ, mayaṃ pucchāma gotamaṃ;

Jātiyā brāhmaṇo hoti, udāhu bhavati kammunā ;

Ajānataṃ no pabrūhi, yathā jānemu brāhmaṇa’’nti.

“We ask Gotama, the Eye that has arisen in the world: Is one a brahmin by birth, or does one become so by action? Explain this to us who do not know, so that we may know what a brahmin is.”

456.

456.

‘‘Tesaṃ vo ahaṃ byakkhissaṃ, (vāseṭṭhāti bhagavā)Anupubbaṃ yathātathaṃ;

Jātivibhaṅgaṃ pāṇānaṃ, aññamaññāhi jātiyo.

“I will explain to you,” said the Blessed One, “O Vāseṭṭha, in due order and according to the truth, the classification of species among living beings, for their species are distinct from one another.”

‘‘Tiṇarukkhepi jānātha, na cāpi paṭijānare;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“Consider the grasses and trees: though they do not declare themselves, their characteristic is determined by their species, for their species are distinct from one another.”

‘‘Tato kīṭe paṭaṅge ca, yāva kunthakipillike;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“Then consider moths and grasshoppers, down to worms and ants. Their characteristic is determined by their species, for their species are distinct from one another.”

‘‘Catuppadepi jānātha, khuddake ca mahallake;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“Consider also the quadrupeds, both small and large. Their characteristic is determined by their species, for their species are distinct from one another.”

‘‘Pādudarepi jānātha, urage dīghapiṭṭhike;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“Consider also the long-backed serpents that move on their bellies. Their characteristic is determined by their species, for their species are distinct from one another.”

‘‘Tato macchepi jānātha, udake vārigocare;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“Then consider the fish that live and move in the water. Their characteristic is determined by their species, for their species are distinct from one another.”

‘‘Tato pakkhīpi jānātha, pattayāne vihaṅgame;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“Then consider the birds that travel through the sky on their wings. Their characteristic is determined by their species, for their species are distinct from one another.”

‘‘Yathā etāsu jātīsu, liṅgaṃ jātimayaṃ puthu;

Evaṃ natthi manussesu, liṅgaṃ jātimayaṃ puthu.

“Just as among these species there is a distinct characteristic determined by species, so among humans there is no distinct characteristic determined by species.”

‘‘Na [Pg.409] kesehi na sīsehi, na kaṇṇehi na akkhīhi;

Na mukhena na nāsāya, na oṭṭhehi bhamūhi vā.

“Not by hair, not by head, not by ears, not by eyes, not by mouth, not by nose, not by lips, nor by brows.”

‘‘Na gīvāya na aṃsehi, na udarena na piṭṭhiyā;

Na soṇiyā na urasā, na sambādhe na methune.

“Not by neck, not by shoulders, not by belly, not by back, not by hips, not by chest, not in the private parts, nor in sexual union.”

‘‘Na hatthehi na pādehi, naṅgulīhi nakhehi vā;

Na jaṅghāhi na ūrūhi, na vaṇṇena sarena vā;

Liṅgaṃ jātimayaṃ neva, yathā aññāsu jātisu.

“Not by hands, not by feet, not by fingers, nor by nails; not by shanks, not by thighs, not by color, nor by voice. There is no characteristic determined by species, as there is in other species.”

457.

457.

‘‘Paccattañca sarīresu, manussesvetaṃ na vijjati;

Vokārañca manussesu, samaññāya pavuccati.

“This individual distinction is not found in the bodies of humans. Any distinction among humans is spoken of merely by designation.”

‘‘Yo hi koci manussesu, gorakkhaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, kassako so na brāhmaṇo.

“Whoever among humans makes a living by tending cattle, know this, Vāseṭṭha: he is a farmer, not a brahmin.”

‘‘Yo hi koci manussesu, puthusippena jīvati;

Evaṃ vāseṭṭha jānāhi, sippiko so na brāhmaṇo.

“Whoever among humans makes a living by various crafts, know this, Vāseṭṭha: he is a craftsman, not a brahmin.”

‘‘Yo hi koci manussesu, vohāraṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, vāṇijo so na brāhmaṇo.

“Whoever among humans makes a living by trade, know this, Vāseṭṭha: he is a merchant, not a brahmin.”

‘‘Yo hi koci manussesu, parapessena jīvati;

Evaṃ vāseṭṭha jānāhi, pessako so na brāhmaṇo.

“Whoever among humans makes a living by serving others, know this, Vāseṭṭha: he is a servant, not a brahmin.”

‘‘Yo hi koci manussesu, adinnaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, coro eso na brāhmaṇo.

Whoever among humans lives by what is not given, know this, Vāseṭṭha: he is a thief, not a brahmin.

‘‘Yo hi koci manussesu, issatthaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, yodhājīvo na brāhmaṇo.

Whoever among humans lives by the bow, know this, Vāseṭṭha: he is a warrior, not a brahmin.

‘‘Yo hi koci manussesu, porohiccena jīvati;

Evaṃ vāseṭṭha jānāhi, yājako so na brāhmaṇo.

Whoever among humans lives by the work of a priest, know this, Vāseṭṭha: he is a sacrificer, not a brahmin.

‘‘Yo hi koci manussesu, gāmaṃ raṭṭhañca bhuñjati;

Evaṃ vāseṭṭha jānāhi, rājā eso na brāhmaṇo.

Whoever among humans rules over a village and a kingdom, know this, Vāseṭṭha: he is a king, not a brahmin.

‘‘Na [Pg.410] cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhavaṃ;

Bhovādi nāma so hoti, sace hoti sakiñcano;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

I do not call one a brahmin for being born from a brahmin womb, from a brahmin mother. If he has impediments, he is merely one who addresses others as ‘bho.’ But the one who is without impediments and without clinging—him I call a brahmin.

458.

458.

‘‘Sabbasaṃyojanaṃ chetvā, yo ve na paritassati;

Saṅgātigaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

He who, having cut off all fetters, truly does not tremble; who has gone beyond attachment and is disjoined—him I call a brahmin.

‘‘Chetvā naddhiṃ varattañca, sandānaṃ sahanukkamaṃ;

Ukkhittapalighaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

He who has cut the strap, the thong, and the chain along with its latent tendencies; who has removed the crossbar and is awakened—him I call a brahmin.

‘‘Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati;

Khantībalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇaṃ.

He who, without anger, endures abuse, assault, and imprisonment; whose strength is patience, whose army is patience—him I call a brahmin.

‘‘Akkodhanaṃ vatavantaṃ, sīlavantaṃ anussadaṃ;

Dantaṃ antimasārīraṃ, tamahaṃ brūmi brāhmaṇaṃ.

He who is free from anger, observant of vows, virtuous, without craving's swell, tamed, and bearing his final body—him I call a brahmin.

‘‘Vāripokkharapatteva, āraggeriva sāsapo;

Yo na limpati kāmesu, tamahaṃ brūmi brāhmaṇaṃ.

Like a drop of water on a lotus leaf, like a mustard seed on the point of an awl, he who is not stained by sensual pleasures—him I call a brahmin.

‘‘Yo dukkhassa pajānāti, idheva khayamattano;

Pannabhāraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

He who knows distinctly, right here in this life, the destruction of his own suffering; who has laid down the burden and is disjoined—him I call a brahmin.

‘‘Gambhīrapaññaṃ medhāviṃ, maggāmaggassa kovidaṃ;

Uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.

He who is of profound wisdom, intelligent, skilled in what is the path and what is not the path, and who has attained the supreme goal—him I call a brahmin.

‘‘Asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi cūbhayaṃ;

Anokasārimappicchaṃ, tamahaṃ brūmi brāhmaṇaṃ.

He who is unentangled with both householders and the homeless, who wanders without an abode and has few wishes—him I call a brahmin.

‘‘Nidhāya daṇḍaṃ bhūtesu, tasesu thāvaresu ca;

Yo na hanti na ghāteti, tamahaṃ brūmi brāhmaṇaṃ.

He who has laid down the rod toward beings, whether they be trembling or firm, who neither kills nor causes others to kill—him I call a brahmin.

‘‘Aviruddhaṃ viruddhesu, attadaṇḍesu nibbutaṃ;

Sādānesu anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

He who is unopposed among the opposed, at peace among those who have taken up the rod, and without clinging among those who cling—him I call a brahmin.

‘‘Yassa rāgo ca doso ca, māno makkho ca ohito;

Sāsaporiva āraggā, tamahaṃ brūmi brāhmaṇaṃ.

He from whom passion, aversion, conceit, and contempt have fallen away, like a mustard seed from the point of an awl—him I call a brahmin.

459.

459.

‘‘Akakkasaṃ [Pg.411] viññāpaniṃ, giraṃ saccaṃ udīraye;

Yāya nābhisajje kiñci, tamahaṃ brūmi brāhmaṇaṃ.

He who utters speech that is not harsh, that makes the meaning known, and is true, by which he offends no one—him I call a brahmin.

‘‘Yo ca dīghaṃ va rassaṃ vā, aṇuṃ thūlaṃ subhāsubhaṃ;

Loke adinnaṃ nādeti, tamahaṃ brūmi brāhmaṇaṃ.

He who in this world does not take what is not given, whether it be long or short, small or large, beautiful or ugly—him I call a brahmin.

‘‘Āsā yassa na vijjanti, asmiṃ loke paramhi ca;

Nirāsāsaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

He for whom cravings do not exist, neither for this world nor for the next; who is free from longing and disjoined—him I call a brahmin.

‘‘Yassālayā na vijjanti, aññāya akathaṃkathiṃ;

Amatogadhaṃ anuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.

He for whom attachments do not exist; who, through knowledge, is free from doubt and has reached the depths of the Deathless—him I call a brahmin.

‘‘Yodhapuññañca pāpañca, ubho saṅgaṃ upaccagā;

Asokaṃ virajaṃ suddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

He who here has overcome attachment to both merit and demerit; who is sorrowless, stainless, and pure—him I call a brahmin.

‘‘Candaṃ va vimalaṃ suddhaṃ, vippasannaṃ anāvilaṃ;

Nandībhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

He who is stainless and pure like the moon, exceedingly serene and untroubled, in whom delight in existence is exhausted—him I call a brahmin.

‘‘Yo imaṃ palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā;

Tiṇṇo pāraṅgato jhāyī, anejo akathaṃkathī;

Anupādāya nibbuto, tamahaṃ brūmi brāhmaṇaṃ.

He who has overcome this mire, this difficult path, this saṃsāra, this delusion; who has crossed over and gone to the other shore; who is meditative, free from craving, and without doubt; who, through non-clinging, is extinguished—him I call a brahmin.

‘‘Yodhakāme pahantvāna, anāgāro paribbaje;

Kāmabhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

He who here, having abandoned sensual pleasures, goes forth as a homeless one, in whom sensual existence is exhausted—him I call a brahmin.

‘‘Yodhataṇhaṃ pahantvāna, anāgāro paribbaje;

Taṇhābhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

He who here, having abandoned craving, goes forth as a homeless one, in whom craving for existence is exhausted—him I call a brahmin.

‘‘Hitvā mānusakaṃ yogaṃ, dibbaṃ yogaṃ upaccagā;

Sabbayogavisaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

He who, having abandoned the human yoke and overcome the divine yoke, is disjoined from all yokes—him I call a brahmin.

‘‘Hitvā ratiñca aratiṃ, sītībhūtaṃ nirūpadhiṃ;

Sabbalokābhibhuṃ vīraṃ, tamahaṃ brūmi brāhmaṇaṃ.

He who, having abandoned delight and discontent, has become cool and is without substrata; the hero who has conquered all worlds—him I call a brahmin.

‘‘Cutiṃ yo vedi sattānaṃ, upapattiñca sabbaso;

Asattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

He who knows in every way the passing away and rebirth of beings; who is unattached, well-gone, and awakened—him I call a brahmin.

‘‘Yassa gatiṃ na jānanti, devā gandhabbamānusā;

Khīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇaṃ.

He whose destination is not known by gods, gandhabbas, or humans; the Arahant in whom the taints are destroyed—him I call a brahmin.

‘‘Yassa [Pg.412] pure ca pacchā ca, majjhe ca natthi kiñcanaṃ;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

He for whom there is no impediment in the past, the future, or the present; who is without impediment and without clinging—him I call a brahmin.

‘‘Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ;

Anejaṃ nhātakaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

The noble bull, the excellent, the hero, the great seer, the victor; the one free from craving, the one who has bathed, the Awakened One—him I call a brahmin.

‘‘Pubbenivāsaṃ yo vedi, saggāpāyañca passati;

Atho jātikkhayaṃ patto, tamahaṃ brūmi brāhmaṇaṃ.

He who knows past abodes, who sees heaven and the states of woe, and who has attained the destruction of birth—him I call a brahmin.

460.

460.

‘‘Samaññā hesā lokasmiṃ, nāmagottaṃ pakappitaṃ;

Sammuccā samudāgataṃ, tattha tattha pakappitaṃ.

For this is a mere designation in the world, this name and lineage that is devised. It has arisen by convention and is devised in various places.

‘‘Dīgharattānusayitaṃ, diṭṭhigatamajānataṃ;

Ajānantā no pabrunti, jātiyā hoti brāhmaṇo.

This wrong view has long lain latent in those who do not know. Not knowing, they declare: ‘By birth one is a brahmin.’

‘‘Na jaccā brāhmaṇo hoti, na jaccā hoti abrāhmaṇo ;

Kammunā brāhmaṇo hoti, kammunā hoti abrāhmaṇo.

Not by birth is one a brahmin, not by birth is one not a brahmin. By action one is a brahmin, by action one is not a brahmin.

‘‘Kassako kammunā hoti, sippiko hoti kammunā;

Vāṇijo kammunā hoti, pessako hoti kammunā.

By action one is a farmer, by action one is a craftsman; by action one is a merchant, by action one is a servant.

‘‘Coropi kammunā hoti, yodhājīvopi kammunā;

Yājako kammunā hoti, rājāpi hoti kammunā.

By action one is a thief, by action one is a soldier; by action one is a sacrificer, and by action one is a king.

‘‘Evametaṃ yathābhūtaṃ, kammaṃ passanti paṇḍitā;

Paṭiccasamuppādadassā, kammavipākakovidā.

Thus the wise, who see dependent origination and are skilled in kamma and its result, see this action as it really is.

‘‘Kammunā vattati loko, kammunā vattati pajā;

Kammanibandhanā sattā, rathassāṇīva yāyato.

By kamma the world revolves, by kamma people revolve; beings are bound by kamma, like the linchpin of a moving chariot.

‘‘Tapena brahmacariyena, saṃyamena damena ca;

Etena brāhmaṇo hoti, etaṃ brāhmaṇamuttamaṃ.

By ascetic practice, by the holy life, by restraint, and by taming—by this one is a brahmin. This is supreme brahmin-hood.

‘‘Tīhi vijjāhi sampanno, santo khīṇapunabbhavo;

Evaṃ vāseṭṭha jānāhi, brahmā sakko vijānata’’nti.

“One endowed with the three knowledges, peaceful, with future existence destroyed—know this, Vāseṭṭha: for those who understand, he is a Brahmā and a Sakka.”

461. Evaṃ [Pg.413] vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṃ etadavocuṃ – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gate’’ti.

461. When this was said, the young men Vāseṭṭha and Bhāradvāja said to the Blessed One: “Excellent, Master Gotama, excellent! Just as, Master Gotama, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms—in the very same way, the Dhamma has been made clear by Master Gotama in many ways. We go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. May Master Gotama remember us as lay followers who have gone for refuge from this day forward, for as long as life lasts.”

Vāseṭṭhasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

The Vāseṭṭha Sutta, the eighth, is concluded.

9. Subhasuttaṃ

9. The Subha Sutta

462. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṃ paṭivasati aññatarassa gahapatissa nivesane kenacideva karaṇīyena. Atha kho subho māṇavo todeyyaputto yassa gahapatissa nivesane paṭivasati taṃ gahapatiṃ etadavoca – ‘‘sutaṃ metaṃ, gahapati – ‘avivittā sāvatthī arahantehī’ti. Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāmā’’ti? ‘‘Ayaṃ, bhante, bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Taṃ, bhante, bhagavantaṃ payirupāsassū’’ti. Atha kho subho māṇavo todeyyaputto tassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subho māṇavo todeyyaputto bhagavantaṃ etadavoca – ‘‘brāhmaṇā, bho gotama, evamāhaṃsu – ‘gahaṭṭho ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ, na pabbajito ārādhako hoti ñāyaṃ dhammaṃ kusala’nti. Idha bhavaṃ gotamo kimāhā’’ti?

462. Thus have I heard. At one time, the Blessed One was dwelling in Sāvatthī, at Jeta’s Grove, in Anāthapiṇḍika’s monastery. Now at that time, the young man Subha, son of Todeyya, was residing in Sāvatthī in the house of a certain householder on some business. Then the young man Subha, son of Todeyya, said to the householder in whose residence he was staying: ‘Householder, I have heard this: “Sāvatthī is not devoid of Arahants.” Which recluse or brahmin should we attend upon today?’ ‘Venerable sir, the Blessed One is dwelling in Sāvatthī, at Jeta’s Grove, in Anāthapiṇḍika’s monastery. Venerable sir, you should attend upon that Blessed One.’ Then the young man Subha, son of Todeyya, having respectfully listened to the householder’s words, approached the Blessed One. Having approached, he exchanged joyful greetings with the Blessed One. Having concluded the joyful and memorable conversation, he sat down at a suitable place. Seated at a suitable place, the young man Subha, son of Todeyya, said this to the Blessed One: ‘Venerable Gotama, the brahmins say this: “A householder is one who accomplishes the righteous and wholesome Dhamma; a renunciate is not one who accomplishes the righteous and wholesome Dhamma.” Regarding this, what does the Venerable Gotama say?’

463. ‘‘Vibhajjavādo kho ahamettha, māṇava; nāhamettha ekaṃsavādo. Gihissa vāhaṃ, māṇava, pabbajitassa vā micchāpaṭipattiṃ na vaṇṇemi. Gihī vā [Pg.414] hi, māṇava, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. Gihissa vāhaṃ, māṇava, pabbajitassa vā sammāpaṭipattiṃ vaṇṇemi. Gihī vā hi, māṇava, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusala’’nti.

463. “Young man, in this matter I speak analytically; I do not speak categorically. Young man, I do not praise the wrong practice of either a householder or a renunciate. Indeed, young man, whether a householder or a renunciate, one who has undertaken wrong practice, by reason of that wrong practice, does not accomplish the righteous and wholesome Dhamma. Young man, I praise the right practice of either a householder or a renunciate. Indeed, young man, whether a householder or a renunciate, one who has undertaken right practice, by reason of that right practice, accomplishes the righteous and wholesome Dhamma.”

‘‘Brāhmaṇā, bho gotama, evamāhaṃsu – ‘mahaṭṭhamidaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ gharāvāsakammaṭṭhānaṃ mahapphalaṃ hoti; appaṭṭhamidaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ pabbajjā kammaṭṭhānaṃ appaphalaṃ hotī’ti. Idha bhavaṃ gotamo kimāhā’’ti.

“Venerable Gotama, the brahmins say this: ‘The occupation of the householder has great purpose, great duties, great undertakings, and great exertion; it is of great fruit. The occupation of the renunciate has little purpose, few duties, few undertakings, and little exertion; it is of little fruit.’ Regarding this, what does the Venerable Gotama say?”

‘‘Etthāpi kho ahaṃ, māṇava, vibhajjavādo; nāhamettha ekaṃsavādo. Atthi, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Katamañca, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti? Kasi kho, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Katamañca, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti? Kasiyeva kho, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Katamañca, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti? Vaṇijjā kho, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Katamañca māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti? Vaṇijjāyeva kho, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti.

“Here too, young man, I speak analytically; I do not speak categorically. There is, young man, an occupation that has great purpose, great duties, great undertakings, and great exertion, which, when it fails, is of little fruit. There is, young man, an occupation that has great purpose, great duties, great undertakings, and great exertion, which, when it succeeds, is of great fruit. There is, young man, an occupation that has little purpose, few duties, few undertakings, and little exertion, which, when it fails, is of little fruit. There is, young man, an occupation that has little purpose, few duties, few undertakings, and little exertion, which, when it succeeds, is of great fruit. And what, young man, is the occupation that has great purpose, great duties, great undertakings, and great exertion, which, when it fails, is of little fruit? Farming, young man, is an occupation that has great purpose, great duties, great undertakings, and great exertion, which, when it fails, is of little fruit. And what, young man, is the occupation that has great purpose, great duties, great undertakings, and great exertion, which, when it succeeds, is of great fruit? Farming itself, young man, is an occupation that has great purpose, great duties, great undertakings, and great exertion, which, when it succeeds, is of great fruit. And what, young man, is the occupation that has little purpose, few duties, few undertakings, and little exertion, which, when it fails, is of little fruit? Trade, young man, is an occupation that has little purpose, few duties, few undertakings, and little exertion, which, when it fails, is of little fruit. And what, young man, is the occupation that has little purpose, few duties, few undertakings, and little exertion, which, when it succeeds, is of great fruit? Trade itself, young man, is an occupation that has little purpose, few duties, few undertakings, and little exertion, which, when it succeeds, is of great fruit.”

464. ‘‘Seyyathāpi, māṇava, kasi kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; evameva kho, māṇava, gharāvāsakammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ [Pg.415] appaphalaṃ hoti. Seyyathāpi, māṇava, kasiyeva kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; evameva kho, māṇava, gharāvāsakammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Seyyathāpi, māṇava, vaṇijjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; evameva kho, māṇava, pabbajjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Seyyathāpi, māṇava, vaṇijjāyeva kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; evameva kho, māṇava, pabbajjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hotī’’ti.

464. Young man, just as the work of farming—of great purpose, great task, great affair, and great exertion—when it fails, yields little fruit; even so, young man, the work of the household life—of great purpose, great task, great affair, and great exertion—when it fails, yields little fruit. Young man, just as the very work of farming—of great purpose, great task, great affair, and great exertion—when it succeeds, yields great fruit; even so, young man, the work of the household life—of great purpose, great task, great affair, and great exertion—when it succeeds, yields great fruit. Young man, just as the work of trade—of little purpose, little task, little affair, and little exertion—when it fails, yields little fruit; even so, young man, the work of going forth—of little purpose, little task, little affair, and little exertion—when it fails, yields little fruit. Young man, just as the very work of trade—of little purpose, little task, little affair, and little exertion—when it succeeds, yields great fruit; even so, young man, the work of going forth—of little purpose, little task, little affair, and little exertion—when it succeeds, yields great fruit.

‘‘Brāhmaṇā, bho gotama, pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyā’’ti. ‘‘Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāya – sace te agaru – sādhu te pañca dhamme imasmiṃ parisati bhāsassū’’ti. ‘‘Na kho me, bho gotama, garu yatthassu bhavanto vā nisinno bhavantarūpo vā’’ti. ‘‘Tena hi, māṇava, bhāsassū’’ti. ‘‘Saccaṃ kho, bho gotama, brāhmaṇā paṭhamaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Tapaṃ kho, bho gotama, brāhmaṇā dutiyaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Brahmacariyaṃ kho, bho gotama, brāhmaṇā tatiyaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Ajjhenaṃ kho, bho gotama, brāhmaṇā catutthaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Cāgaṃ kho, bho gotama, brāhmaṇā pañcamaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Brāhmaṇā, bho gotama, ime pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyāti. Idha bhavaṃ gotamo kimāhā’’ti?

“Venerable Gotama, brahmins prescribe five principles for the making of merit, for the accomplishment of the wholesome.” “Young man, regarding those five principles that the brahmins prescribe for the making of merit, for the accomplishment of the wholesome—if it is not a burden for you, it would be good to speak of those five principles in this assembly.” “It is no burden for me, Venerable Gotama, where the venerable one is seated, or one like the venerable one.” “Then, young man, speak.” “Venerable Gotama, the brahmins prescribe truthfulness as the first principle for the making of merit, for the accomplishment of the wholesome. Venerable Gotama, the brahmins prescribe austerity as the second principle for the making of merit, for the accomplishment of the wholesome. Venerable Gotama, the brahmins prescribe the holy life as the third principle for the making of merit, for the accomplishment of the wholesome. Venerable Gotama, the brahmins prescribe study as the fourth principle for the making of merit, for the accomplishment of the wholesome. Venerable Gotama, the brahmins prescribe generosity as the fifth principle for the making of merit, for the accomplishment of the wholesome. Venerable Gotama, these are the five principles that the brahmins prescribe for the making of merit, for the accomplishment of the wholesome. Regarding this, what does the Venerable Gotama say?”

465. ‘‘Kiṃ pana, māṇava, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Kiṃ pana, māṇava, atthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha – ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā [Pg.416] vipākaṃ pavedemī’’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Kiṃ pana, māṇava, yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi evamāhaṃsu – ‘mayaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemā’’’ti? ‘‘No hidaṃ, bho gotama’’.

465. “But, young man, is there any single brahmin who says thus: ‘Having realized it for myself through direct knowledge, I declare the result of these five principles’?” “That is not so, Venerable Gotama.” “But, young man, is there any single teacher of the brahmins, or a teacher of a teacher, even up to the seventh generation of teachers, who says thus: ‘Having realized it for myself through direct knowledge, I declare the result of these five principles’?” “That is not so, Venerable Gotama.” “But, young man, what of those ancient seers of the brahmins, the creators of the hymns, the promulgators of the hymns—whose ancient hymn-verse, chanted, proclaimed, and compiled, the brahmins of today now chant along with and recite along with, repeating what was spoken and reciting what was taught—namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? Did even they say thus: ‘Having realized it for ourselves through direct knowledge, we declare the result of these five principles’?” “That is not so, Venerable Gotama.”

‘‘Iti kira, māṇava, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’ti; natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha – ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’ti; yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu. Tepi na evamāhaṃsu – ‘mayaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemā’ti.

“So it seems, young man, there is not any single brahmin who says thus: ‘Having realized it for myself through direct knowledge, I declare the result of these five principles.’ There is not any single teacher of the brahmins, or a teacher of a teacher, even up to the seventh generation of teachers, who says thus: ‘Having realized it for myself through direct knowledge, I declare the result of these five principles.’ And even those ancient seers of the brahmins, the creators of the hymns, the promulgators of the hymns—whose ancient hymn-verse, chanted, proclaimed, and compiled, the brahmins of today now chant along with and recite along with, repeating what was spoken and reciting what was taught—namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—did not say thus: ‘Having realized it for ourselves through direct knowledge, we declare the result of these five principles.’”

‘‘Seyyathāpi, māṇava, andhaveṇi paramparāsaṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, māṇava, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati – purimopi na passati majjhimopi na passati pacchimopi na passatī’’ti.

“Young man, just as with a line of blind men linked together, the first one does not see, the middle one does not see, and the last one does not see; even so, young man, the statement of the brahmins, I think, proves to be like a line of blind men: the first one does not see, the middle one does not see, and the last one does not see.”

466. Evaṃ vutte, subho māṇavo todeyyaputto bhagavatā andhaveṇūpamena vuccamāno kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva vadamāno – ‘samaṇo gotamo pāpito bhavissatī’ti bhagavantaṃ etadavoca – ‘‘brāhmaṇo, bho gotama, pokkharasāti opamañño subhagavaniko evamāha – ‘evameva [Pg.417] panidhekacce samaṇabrāhmaṇā uttarimanussadhammā alamariyañāṇadassanavisesaṃ paṭijānanti. Tesamidaṃ bhāsitaṃ hassakaṃyeva sampajjati, nāmakaṃyeva sampajjati, rittakaṃyeva sampajjati, tucchakaṃyeva sampajjati. Kathañhi nāma manussabhūto uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjatī’’’ti?

466. When this was said, the young man Subha, son of the brahmin Todeyya, being addressed by the Blessed One with the simile of the string of blind men, became angry and displeased. Wanting to revile the Blessed One, wanting to disparage the Blessed One, and wanting to accuse the Blessed One, he thought, 'The ascetic Gotama will be brought low,' and said this to the Blessed One: 'Venerable Gotama, the brahmin Pokkharasāti of the Opamañña clan, lord of Subhagavana, says thus: “Indeed, some ascetics and brahmins here claim a state superior to the human state, a distinction in knowledge and vision worthy of the noble ones. Their statement becomes merely laughable, becomes merely a name, becomes merely empty, becomes merely void. For how could a human being know or see or realize a state superior to the human state, a distinction in knowledge and vision worthy of the noble ones? This is not possible.”'

‘‘Kiṃ pana, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko sabbesaṃyeva samaṇabrāhmaṇānaṃ cetasā ceto paricca pajānātī’’ti? ‘‘Sakāyapi hi, bho gotama, puṇṇikāya dāsiyā brāhmaṇo pokkharasāti opamañño subhagavaniko cetasā ceto paricca na pajānāti, kuto pana sabbesaṃyeva samaṇabrāhmaṇānaṃ cetasā ceto paricca pajānissatī’’ti?

“But what do you think, young man? Does the brahmin Pokkharasāti of the Opamañña clan, lord of Subhagavana, know the minds of all ascetics and brahmins by encompassing them with his own mind?” “Venerable Gotama, the brahmin Pokkharasāti of the Opamañña clan, lord of Subhagavana, does not even know the mind of his own slave-woman Puṇṇikā by encompassing it with his own mind. How then could he know the minds of all ascetics and brahmins by encompassing them with his own mind?”

‘‘Seyyathāpi, māṇava, jaccandho puriso na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So evaṃ vadeyya – ‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṃ rūpānaṃ dassāvī; natthi nīlakāni rūpāni, natthi nīlakānaṃ rūpānaṃ dassāvī; natthi pītakāni rūpāni, natthi pītakānaṃ rūpānaṃ dassāvī; natthi lohitakāni rūpāni, natthi lohitakānaṃ rūpānaṃ dassāvī; natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī; natthi samavisamaṃ, natthi samavisamassa dassāvī; natthi tārakarūpāni, natthi tārakarūpānaṃ dassāvī; natthi candimasūriyā, natthi candimasūriyānaṃ dassāvī. Ahametaṃ na jānāmi, ahametaṃ na passāmi; tasmā taṃ natthī’ti. Sammā nu kho so, māṇava, vadamāno vadeyyā’’ti?

“Suppose, young man, a man blind from birth would not see black and white forms, would not see blue forms, would not see yellow forms, would not see red forms, would not see crimson forms, would not see the even and the uneven, would not see the forms of the stars, and would not see the moon and sun. He might say: ‘There are no black and white forms, and no one who sees black and white forms; there are no blue forms, and no one who sees blue forms; there are no yellow forms, and no one who sees yellow forms; there are no red forms, and no one who sees red forms; there are no crimson forms, and no one who sees crimson forms; there is no even and uneven, and no one who sees the even and uneven; there are no forms of the stars, and no one who sees the forms of the stars; there are no moon and sun, and no one who sees the moon and sun. I do not know this, I do not see this; therefore, it does not exist.’ Speaking thus, young man, would he be speaking rightly?”

‘‘No hidaṃ, bho gotama. Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṃ rūpānaṃ dassāvī; atthi nīlakāni rūpāni, atthi nīlakānaṃ rūpānaṃ dassāvī; atthi pītakāni rūpāni, atthi pītakānaṃ rūpānaṃ dassāvī; atthi lohitakāni rūpāni, atthi lohitakānaṃ rūpānaṃ dassāvī; atthi mañjiṭṭhakāni rūpāni, atthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī; atthi samavisamaṃ, atthi samavisamassa dassāvī; atthi tārakarūpāni, atthi tārakarūpānaṃ dassāvī[Pg.418]; atthi candimasūriyā, atthi candimasūriyānaṃ dassāvī. ‘Ahametaṃ na jānāmi, ahametaṃ na passāmi; tasmā taṃ natthī’ti; na hi so, bho gotama, sammā vadamāno vadeyyā’’ti.

“Certainly not, Venerable Gotama. There are black and white forms, and there is one who sees black and white forms; there are blue forms, and there is one who sees blue forms; there are yellow forms, and there is one who sees yellow forms; there are red forms, and there is one who sees red forms; there are crimson forms, and there is one who sees crimson forms; there is the even and the uneven, and there is one who sees the even and the uneven; there are the forms of the stars, and there is one who sees the forms of the stars; there are the moon and sun, and there is one who sees the moon and sun. For him to say, ‘I do not know this, I do not see this; therefore, it does not exist’—speaking thus, Venerable Gotama, he would not be speaking rightly.”

‘‘Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjati’’.

“In this very way, young man, the brahmin Pokkharasāti of the Opamañña clan, lord of Subhagavana, is blind and without eyes. That he should know or see or realize a state superior to the human state, a distinction in knowledge and vision worthy of the noble ones—this is not possible.”

467. ‘‘Taṃ kiṃ maññasi, māṇava, ye te kosalakā brāhmaṇamahāsālā, seyyathidaṃ – caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo pitā ca te todeyyo, katamā nesaṃ seyyo, yaṃ vā te sammuccā vācaṃ bhāseyyuṃ yaṃ vā asammuccā’’ti? ‘‘Sammuccā, bho gotama’’.

467. “What do you think, young man? Regarding those Kosalan brahmins of great wealth—such as the brahmin Caṅkī, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jāṇussoṇi, and your father Todeyya—which of these is better: that they speak words that are conventional, or words that are unconventional?” “Conventional words, Venerable Gotama.”

‘‘Katamā nesaṃ seyyo, yaṃ vā te mantā vācaṃ bhāseyyuṃ yaṃ vā amantā’’ti? ‘‘Mantā, bho gotama’’.

“Which of these is better: that they speak words with understanding, or words without understanding?” “With understanding, Venerable Gotama.”

‘‘Katamā nesaṃ seyyo, yaṃ vā te paṭisaṅkhāya vācaṃ bhāseyyuṃ yaṃ vā appaṭisaṅkhāyā’’ti? ‘‘Paṭisaṅkhāya, bho gotama’’.

“Which of these is better: that they speak words after consideration, or words without consideration?” “After consideration, Venerable Gotama.”

‘‘Katamā nesaṃ seyyo, yaṃ vā te atthasaṃhitaṃ vācaṃ bhāseyyuṃ yaṃ vā anatthasaṃhita’’nti? ‘‘Atthasaṃhitaṃ, bho gotama’’.

“Which of these is better: that they speak words connected with benefit, or words not connected with benefit?” “Words connected with benefit, Venerable Gotama.”

‘‘Taṃ kiṃ maññasi, māṇava, yadi evaṃ sante, brāhmaṇena pokkharasātinā opamaññena subhagavanikena sammuccā vācā bhāsitā asammuccā’’ti ? ‘‘Asammuccā, bho gotama’’.

“What do you think, young man? This being the case, was the speech spoken by the brahmin Pokkharasāti of the Opamañña clan, lord of Subhagavana, conventional or unconventional?” “Unconventional, Venerable Gotama.”

‘‘Mantā vācā bhāsitā amantā vā’’ti? ‘‘Amantā, bho gotama’’.

“Was the speech spoken with understanding or without understanding?” “Without understanding, Venerable Gotama.”

‘‘Paṭisaṅkhāya vācā bhāsitā appaṭisaṅkhāyā’’ti? ‘‘Appaṭisaṅkhāya, bho gotama’’.

“Was the speech spoken after consideration or without consideration?” “Without consideration, Venerable Gotama.”

‘‘Atthasaṃhitā vācā bhāsitā anatthasaṃhitā’’ti? ‘‘Anatthasaṃhitā, bho gotama’’.

“Was the speech spoken connected with benefit or not connected with benefit?” “Not connected with benefit, Venerable Gotama.”

‘‘Pañca [Pg.419] kho ime, māṇava, nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thīnamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ – ime kho, māṇava, pañca nīvaraṇā. Imehi kho māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjati.

“There are these five hindrances, young man. Which five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and drowsiness, the hindrance of restlessness and remorse, and the hindrance of doubt. These, young man, are the five hindrances. The brahmin Pokkharasāti of the Upamañña clan, from Subhagavana, is shrouded, obstructed, covered, and enveloped by these five hindrances. That he should know or see or realize a superior human state, a distinction of noble knowledge and vision—this is impossible.”

468. ‘‘Pañca kho ime, māṇava, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhā viññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, māṇava, pañca kāmaguṇā. Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjati.

468. “There are these five strands of sensual pleasure, young man. Which five? Forms cognizable by the eye that are desirable, lovely, pleasing, of a nature to be cherished, connected with sensual pleasure, and alluring; sounds cognizable by the ear… smells cognizable by the nose… tastes cognizable by the tongue… tangibles cognizable by the body that are desirable, lovely, pleasing, of a nature to be cherished, connected with sensual pleasure, and alluring. These, young man, are the five strands of sensual pleasure. The brahmin Pokkharasāti of the Upamañña clan, from Subhagavana, enjoys these five strands of sensual pleasure, being greedy, infatuated, and immersed in them, not seeing their danger and lacking the wisdom for escape. That he should know or see or realize a superior human state, a distinction of noble knowledge and vision—this is impossible.”

‘‘Taṃ kiṃ maññasi, māṇava, yaṃ vā tiṇakaṭṭhupādānaṃ paṭicca aggiṃ jāleyya yaṃ vā nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāleyya, katamo nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā’’ti? ‘‘Sace taṃ, bho gotama, ṭhānaṃ nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāletuṃ, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, māṇava, anavakāso yaṃ nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāleyya aññatra iddhimatā. Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṃ paṭicca aggi jalati tathūpamāhaṃ, māṇava, imaṃ pītiṃ vadāmi yāyaṃ pīti pañca kāmaguṇe paṭicca. Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṃ, māṇava, imaṃ pītiṃ vadāmi yāyaṃ pīti aññatreva kāmehi aññatra akusalehi dhammehi.

“What do you think, young man? If one were to light a fire in dependence on fuel of grass and wood, and another were to light a fire without fuel of grass and wood, which of those fires would have a greater flame, be more splendid, and be more luminous?” “If it were possible, Master Gotama, to light a fire without fuel of grass and wood, that fire would have a greater flame, be more splendid, and be more luminous.” “It is impossible, young man, it is not feasible to light a fire without fuel of grass and wood, except for one with psychic power. Just as, young man, a fire burns in dependence on fuel of grass and wood, so too, I say, is the rapture that arises in dependence on the five strands of sensual pleasure. Just as, young man, a fire burns without fuel of grass and wood, so too, I say, is the rapture that is apart from sensual pleasures and apart from unwholesome states.”

‘‘Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi? Idha, māṇava, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi [Pg.420] dhammehi. Puna caparaṃ, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.

“And what, young man, is the rapture that is apart from sensual pleasures and apart from unwholesome states? Here, young man, a monk, quite secluded from sensual pleasures… enters and abides in the first jhāna. This, young man, is a rapture that is apart from sensual pleasures and apart from unwholesome states. Furthermore, young man, a monk, with the stilling of applied and sustained thought… enters and abides in the second jhāna. This too, young man, is a rapture that is apart from sensual pleasures and apart from unwholesome states.”

469. ‘‘Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, katamettha brāhmaṇā dhammaṃ mahapphalataraṃ paññapenti puññassa kiriyāya kusalassa ārādhanāyā’’ti? ‘‘Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cāgamettha brāhmaṇā dhammaṃ mahapphalataraṃ paññapenti puññassa kiriyāya kusalassa ārādhanāyā’’ti.

469. “Young man, of those five principles that the brahmins declare for the performance of merit and for the accomplishment of the wholesome, which principle do the brahmins declare to be more fruitful for the performance of merit and for the accomplishment of the wholesome?” “Master Gotama, of those five principles that the brahmins declare for the performance of merit and for the accomplishment of the wholesome, they declare generosity to be the principle that is more fruitful for the performance of merit and for the accomplishment of the wholesome.”

‘‘Taṃ ki maññasi, māṇava, idha aññatarassa brāhmaṇassa mahāyañño paccupaṭṭhito assa. Atha dve brāhmaṇā āgaccheyyuṃ – ‘itthannāmassa brāhmaṇassa mahāyaññaṃ anubhavissāmā’ti. Tatrekassa brāhmaṇassa evamassa – ‘aho vata! Ahameva labheyyaṃ bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na añño brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍa’nti. Ṭhānaṃ kho panetaṃ, māṇava, vijjati yaṃ añño brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na so brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ. ‘Añño brāhmaṇo labhati bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, nāhaṃ labhāmi bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍa’nti – iti so kupito hoti anattamano. Imassa pana, māṇava, brāhmaṇā kiṃ vipākaṃ paññapentī’’ti? ‘‘Na khvettha, bho gotama, brāhmaṇā evaṃ dānaṃ denti – ‘iminā paro kupito hotu anattamano’ti. Atha khvettha brāhmaṇā anukampājātikaṃyeva dānaṃ dentī’’ti. ‘‘Evaṃ sante, kho, māṇava, brāhmaṇānaṃ idaṃ chaṭṭhaṃ puññakiriyavatthu hoti – yadidaṃ anukampājātika’’nti. ‘‘Evaṃ sante, bho gotama, brāhmaṇānaṃ idaṃ chaṭṭhaṃ puññakiriyavatthu hoti – yadidaṃ anukampājātika’’nti.

“What do you think, young man? Suppose a great sacrifice has been prepared for a certain brahmin. Then two brahmins might arrive, thinking, ‘We shall partake of the great sacrifice of the brahmin so-and-so.’ It might occur to one of those brahmins: ‘Oh, may I alone receive the best seat, the best water, and the best portion of food in the dining hall! May no other brahmin receive the best seat, the best water, and the best portion of food!’ Now, it is possible, young man, that another brahmin might receive the best seat, the best water, and the best portion of food in the dining hall, and that first brahmin might not. Thinking, ‘Another brahmin receives the best seat, the best water, and the best portion of food in the dining hall, but I do not!’ he becomes angry and displeased. Now, young man, what result do the brahmins declare for this?” “Indeed, Master Gotama, brahmins do not give gifts in such a way, thinking, ‘By this, may another become angry and displeased!’ Rather, brahmins give gifts that are solely of a compassionate nature.” “In that case, young man, this becomes a sixth basis for meritorious action for the brahmins, that is, the compassionate nature of the act.” “In that case, Master Gotama, this becomes a sixth basis for meritorious action for the brahmins, that is, the compassionate nature of the act.”

‘‘Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, ime tvaṃ pañca dhamme kattha bahulaṃ samanupassasi – gahaṭṭhesu vā pabbajitesu vā’’ti? ‘‘Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṃ pañca dhamme pabbajitesu [Pg.421] bahulaṃ samanupassāmi appaṃ gahaṭṭhesu. Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho, na satataṃ samitaṃ saccavādī hoti; pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho, satataṃ samitaṃ saccavādī hoti. Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho na satataṃ samitaṃ tapassī hoti… brahmacārī hoti… sajjhāyabahulo hoti… cāgabahulo hoti; pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho satataṃ samitaṃ tapassī hoti… brahmacārī hoti… sajjhāyabahulo hoti… cāgabahulo hoti. Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṃ pañca dhamme pabbajitesu bahulaṃ samanupassāmi appaṃ gahaṭṭhesū’’ti.

“Young man, those five things that the brahmins prescribe for the doing of merit and the accomplishment of the wholesome—where do you mostly see these five things: among householders or among renunciants?” “Master Gotama, those five things that the brahmins prescribe for the doing of merit and the accomplishment of the wholesome—I mostly see these five things among renunciants, and seldom among householders. For a householder, Master Gotama, has much business, many duties, many responsibilities, and much involvement; he is not one who constantly and continually speaks the truth. But a renunciant, Master Gotama, has little business, few duties, few responsibilities, and little involvement; he is one who constantly and continually speaks the truth. A householder, Master Gotama, has much business, many duties, many responsibilities, and much involvement; he is not one who constantly and continually practices austerity… observes celibacy… engages much in recitation… engages much in generosity. But a renunciant, Master Gotama, has little business, few duties, few responsibilities, and little involvement; he is one who constantly and continually practices austerity… observes celibacy… engages much in recitation… engages much in generosity. Master Gotama, those five things that the brahmins prescribe for the doing of merit and the accomplishment of the wholesome—I mostly see these five things among renunciants, and seldom among householders.”

‘‘Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya cittassāhaṃ ete parikkhāre vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Idha, māṇava, bhikkhu saccavādī hoti. So ‘saccavādīmhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Yaṃ taṃ kusalūpasaṃhitaṃ pāmojjaṃ, cittassāhaṃ etaṃ parikkhāraṃ vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Idha, māṇava, bhikkhu tapassī hoti…pe… brahmacārī hoti…pe… sajjhāyabahulo hoti…pe… cāgabahulo hoti. So ‘cāgabahulomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Yaṃ taṃ kusalūpasaṃhitaṃ pāmojjaṃ, cittassāhaṃ etaṃ parikkhāraṃ vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Ye te māṇava, brāhmaṇā, pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cittassāhaṃ ete parikkhāre vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāyā’’ti.

“Young man, those five things that the brahmins prescribe for the doing of merit and the accomplishment of the wholesome, I declare these to be requisites of the mind—that is, for the development of a mind that is without enmity and without affliction. Here, young man, a bhikkhu is a speaker of truth. Thinking, ‘I am a speaker of truth,’ he obtains the experience of the goal, he obtains the experience of the Dhamma, and he obtains joy connected with the Dhamma. Whatever joy is connected with the wholesome, I declare this to be a requisite of the mind—that is, for the development of a mind that is without enmity and without affliction. Here, young man, a bhikkhu is one who practices austerity… is one who observes celibacy… is one who engages much in recitation… is one who engages much in generosity. Thinking, ‘I am one who engages much in generosity,’ he obtains the experience of the goal, he obtains the experience of the Dhamma, and he obtains joy connected with the Dhamma. Whatever joy is connected with the wholesome, I declare this to be a requisite of the mind—that is, for the development of a mind that is without enmity and without affliction. Young man, those five things that the brahmins prescribe for the doing of merit and the accomplishment of the wholesome, I declare these to be requisites of the mind—that is, for the development of a mind that is without enmity and without affliction.”

470. Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama – ‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ jānātī’’’ti.

470. When this was said, the young man Subha, son of Todeyya, said this to the Blessed One: “I have heard this, Master Gotama: ‘The ascetic Gotama knows the path to companionship with Brahmā.’”

‘‘Taṃ kiṃ maññasi, māṇava, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo’’ti?

“What do you think, young man? Is the reed-workers’ village near here? Is the reed-workers’ village not far from here?”

‘‘Evaṃ, bho, āsanne ito naḷakāragāmo[Pg.422], na yito dūre naḷakāragāmo’’ti.

“So it is, Master. The reed-workers’ village is near here; it is not far from here.”

‘‘Taṃ, kiṃ maññasi māṇava, idhassa puriso naḷakāragāme jātavaddho ; tamenaṃ naḷakāragāmato tāvadeva avasaṭaṃ naḷakāragāmassa maggaṃ puccheyyuṃ; siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā’’ti?

“What do you think, young man? Suppose there were a man born and raised in the reed-workers’ village. And suppose someone were to ask him, just as he had left the village, for the path to the reed-workers’ village. Would there be, young man, any slowness or hesitation on the part of that man, born and raised in the reed-workers’ village, when asked for the path to the reed-workers’ village?”

‘‘No hidaṃ, bho gotama’’.

“Certainly not, Master Gotama.”

‘‘Taṃ kissa hetu’’?

“For what reason?”

‘‘Amu hi, bho gotama, puriso naḷakāragāme jātavaddho. Tassa sabbāneva naḷakāragāmassa maggāni suviditānī’’ti. ‘‘Siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vāti, na tveva tathāgatassa brahmalokaṃ vā brahmalokagāminiṃ vā paṭipadaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā. Brahmānañcāhaṃ, māṇava, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṃ; yathāpaṭipanno ca brahmalokaṃ upapanno tañca pajānāmī’’ti.

“Because, Master Gotama, that man was born and raised in the reed-workers’ village. All the paths to the reed-workers’ village are well-known to him.” “Young man, there might be some slowness or hesitation for that man born and raised in the reed-workers’ village when asked for the path to the reed-workers’ village. But for the Tathāgata, when asked about the Brahmā world or the practice leading to the Brahmā world, there would certainly be no slowness or hesitation. For I, young man, directly know Brahmā, and the Brahmā world, and the practice leading to the Brahmā world. And I directly know how one who has practiced accordingly is reborn in the Brahmā world.”

‘‘Sutaṃ metaṃ, bho gotama – ‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ desetī’ti. Sādhu me bhavaṃ gotamo brahmānaṃ sahabyatāya maggaṃ desetū’’ti.

“I have heard this, Master Gotama: ‘The ascetic Gotama teaches the path to companionship with Brahmā.’ It would be good if Master Gotama would teach me the path to companionship with Brahmā.”

‘‘Tena hi, māṇava, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ bho’’ti kho subho māṇavo todeyyaputto bhagavato paccassosi. Bhagavā etadavoca –

“Well then, young man, listen and apply your mind well. I will speak.” “Yes, Master,” the young man Subha, son of Todeyya, replied to the Blessed One. The Blessed One said this:

471. ‘‘Katamo ca, māṇava, brahmānaṃ sahabyatāya maggo? Idha, māṇava, 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 abyābajjhena pharitvā viharati. Evaṃ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya ; evameva kho, māṇava…pe… evaṃ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo. ‘‘Puna [Pg.423] caparaṃ, māṇava, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… 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 abyābajjhena pharitvā viharati. Evaṃ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, māṇava…pe… evaṃ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo’’ti.

471. “And what, young man, is the path to companionship with Brahmā? Here, young man, a bhikkhu dwells pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, everywhere, and in all circumstances, he dwells pervading the entire world with a mind imbued with loving-kindness—vast, exalted, immeasurable, without hostility, without ill will. When, young man, the liberation of mind by loving-kindness is thus developed, any limited sense-sphere action does not remain there, does not persist there. Just as, young man, a strong conch-blower can easily make himself heard in the four directions; so too, young man… when the liberation of mind by loving-kindness is thus developed, any limited sense-sphere action does not remain there, does not persist there. This too, young man, is the path to companionship with Brahmā. Furthermore, young man, a bhikkhu dwells pervading one direction with a mind imbued with compassion… with a mind imbued with appreciative joy… with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, everywhere, and in all circumstances, he dwells pervading the entire world with a mind imbued with equanimity—vast, exalted, immeasurable, without hostility, without ill will. When, young man, the liberation of mind by equanimity is thus developed, any limited sense-sphere action does not remain there, does not persist there. Just as, young man, a strong conch-blower can easily make himself heard in the four directions; so too, young man… when the liberation of mind by equanimity is thus developed, any limited sense-sphere action does not remain there, does not persist there. This too, young man, is the path to companionship with Brahmā.”

472. Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Handa, ca dāni mayaṃ, bho gotama, gacchāma; bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, māṇava, kālaṃ maññasī’’ti. Atha kho subho māṇavo todeyyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

472. When this was said, the young man Subha, Todeyya’s son, said to the Blessed One: “Excellent, Master Gotama! Excellent, Master Gotama! Just as one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up an oil lamp in the dark so that those with eyes could see forms—in the same way the Dhamma has been made clear in many ways by Master Gotama. I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of bhikkhus. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward, for as long as life lasts. And now, Master Gotama, we must go. We have much to do, many duties to attend to.” “You may go, young man, when you think it is time.” Then the young man Subha, Todeyya’s son, having delighted and rejoiced in the Blessed One’s words, rose from his seat, paid homage to the Blessed One, circumambulated him keeping his right side toward him, and departed.

Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divā divassa. Addasā kho jāṇussoṇi brāhmaṇo subhaṃ māṇavaṃ todeyyaputtaṃ dūratova āgacchantaṃ. Disvāna subhaṃ māṇavaṃ todeyyaputtaṃ etadavoca – ‘‘handa, kuto nu bhavaṃ bhāradvājo āgacchati divā divassā’’ti? ‘‘Ito hi kho ahaṃ, bho[Pg.424], āgacchāmi samaṇassa gotamassa santikā’’ti. ‘‘Taṃ kiṃ maññasi, bhavaṃ bhāradvājo, samaṇassa gotamassa paññāveyyattiyaṃ paṇḍito maññeti’’? ‘‘Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi? Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā’’ti. ‘‘Uḷārāya khalu, bhavaṃ bhāradvājo, samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī’’ti. ‘‘Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi? Pasatthapasatthova so bhavaṃ gotamo seṭṭho devamanussānaṃ. Ye cime, bho, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya; cittassete samaṇo gotamo parikkhāre vadeti – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāyā’’ti.

At that time, the brahmin Jāṇussoṇi was leaving Sāvatthī in the middle of the day in an all-white chariot drawn by mares. The brahmin Jāṇussoṇi saw the young man Subha, son of Todeyya, coming from a distance. Having seen him, he said to the young man Subha, son of Todeyya: “Well now, where is Master Bhāradvāja coming from in the middle of the day?” “Sir, I am coming from the presence of the ascetic Gotama.” “What do you think of this, Master Bhāradvāja? Do you consider the ascetic Gotama a wise man, on account of his penetrating wisdom?” “Who am I, sir, to know the penetrating wisdom of the ascetic Gotama? Surely, only one like him could know the penetrating wisdom of the ascetic Gotama.” “Indeed, Master Bhāradvāja, you praise the ascetic Gotama with exceedingly high praise.” “Who am I, sir, to praise the ascetic Gotama? That Master Gotama is praised by the praiseworthy, the best of gods and humans. Sir, those brahmins who prescribe five things for the performance of merit and the attainment of the wholesome—the ascetic Gotama declares these to be the equipment of the mind, that is, for the development of a mind free from enmity and ill will.”

Evaṃ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā udānaṃ udānesi – ‘‘lābhā rañño pasenadissa kosalassa, suladdhalābhā rañño pasenadissa kosalassa yassa vijite tathāgato viharati arahaṃ sammāsambuddho’’ti.

When this was said, the brahmin Jāṇussoṇi descended from his all-white chariot drawn by mares, arranged his upper robe over one shoulder, raised his joined palms towards the Blessed One, and uttered this inspired utterance: “It is a gain for King Pasenadi of Kosala, a great gain for King Pasenadi of Kosala, that in his realm the Tathāgata, the Arahant, the Perfectly Self-Enlightened One, dwells.”

Subhasuttaṃ niṭṭhitaṃ navamaṃ.

The Subha Sutta, the ninth, is concluded.

10. Saṅgāravasuttaṃ

10. The Saṅgārava Sutta

473. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Tena kho pana samayena dhanañjānī nāma brāhmaṇī cañcalikappe paṭivasati abhippasannā buddhe ca dhamme ca saṅghe ca. Atha kho dhanañjānī brāhmaṇī upakkhalitvā tikkhattuṃ udānaṃ udānesi – ‘‘namo tassa bhagavato arahato sammāsambuddhassa. Namo tassa bhagavato arahato sammāsambuddhassa. Namo tassa bhagavato arahato sammāsambuddhassā’’ti.

473. Thus have I heard. On one occasion the Blessed One was wandering in the Kosala country with a large Saṅgha of bhikkhus. At that time, a brahmin woman named Dhanañjānī was living in Cañcalikappa, deeply devoted to the Buddha, the Dhamma, and the Saṅgha. Then, having stumbled, the brahmin woman Dhanañjānī uttered this inspired utterance three times: “Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One! Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One! Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One!”

Tena kho pana samayena saṅgāravo nāma māṇavo cañcalikappe paṭivasati tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ[Pg.425], padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Assosi kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā evaṃ vācaṃ bhāsamānāya. Sutvā dhanañjāniṃ brāhmaṇiṃ etadavoca – ‘‘avabhūtāva ayaṃ dhanañjānī brāhmaṇī, parabhūtāva ayaṃ dhanañjānī brāhmaṇī, vijjamānānaṃ (tevijjānaṃ) brāhmaṇānaṃ, atha ca pana tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsissatī’’ti. ‘‘Na hi pana tvaṃ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṃ jānāsi. Sace tvaṃ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṃ jāneyyāsi, na tvaṃ, tāta bhadramukha, taṃ bhagavantaṃ akkositabbaṃ paribhāsitabbaṃ maññeyyāsī’’ti. ‘‘Tena hi, bhoti, yadā samaṇo gotamo cañcalikappaṃ anuppatto hoti atha me āroceyyāsī’’ti. ‘‘Evaṃ, bhadramukhā’’ti kho dhanañjānī brāhmaṇī saṅgāravassa māṇavassa paccassosi.

At that time, a young brahmin named Saṅgārava was residing in Cañcalikappa. He was a master of the three Vedas, complete with the glossaries, poetics, and phonetics, with the legends as the fifth; he was a master of the verses, a grammarian, and he was fully skilled in worldly philosophy and the marks of a great man. The young brahmin Saṅgārava heard the brahmin woman Dhanañjānī speaking these words. Having heard her, he said this to the brahmin woman Dhanañjānī: “This Dhanañjānī is indeed inauspicious, this Dhanañjānī is indeed ruined! While there are brahmins who possess the threefold knowledge, yet she praises that shaven-headed, contemptible ascetic!” “But, dear one of pleasant face, you do not know the virtue and wisdom of the Blessed One. If you, dear one of pleasant face, knew the virtue and wisdom of the Blessed One, you would not think that Blessed One should be reviled or disparaged.” “Then, madam, when the ascetic Gotama comes to Cañcalikappa, you must inform me.” “Yes, pleasant-faced one,” the brahmin woman Dhanañjānī replied to the young brahmin Saṅgārava.

Atha kho bhagavā kosalesu anupubbena cārikaṃ caramāno yena cañcalikappaṃ tadavasari. Tatra sudaṃ bhagavā cañcalikappe viharati todeyyānaṃ brāhmaṇānaṃ ambavane. Assosi kho dhanañjānī brāhmaṇī – ‘‘bhagavā kira cañcalikappaṃ anuppatto, cañcalikappe viharati todeyyānaṃ brāhmaṇānaṃ ambavane’’ti. Atha kho dhanañjānī brāhmaṇī yena saṅgāravo māṇavo tenupasaṅkami; upasaṅkamitvā saṅgāravaṃ māṇavaṃ etadavoca – ‘‘ayaṃ, tāta bhadramukha, so bhagavā cañcalikappaṃ anuppatto, cañcalikappe viharati todeyyānaṃ brāhmaṇānaṃ ambavane. Yassadāni, tāta bhadramukha, kālaṃ maññasī’’ti.

Then the Blessed One, while wandering by stages in the Kosala country, arrived at Cañcalikappa. There the Blessed One stayed in Cañcalikappa, in the mango grove of the Todeyya brahmins. Dhanañjānī the brahmin woman heard: “The Blessed One, it seems, has arrived at Cañcalikappa and is staying in the mango grove of the Todeyya brahmins.” Then Dhanañjānī the brahmin woman approached the young man Saṅgārava; having approached, she said this to the young man Saṅgārava: “This Blessed One, dear one of pleasant face, has arrived at Cañcalikappa and is staying in the mango grove of the Todeyya brahmins. Now, dear one of pleasant face, is the time for whatever you think fit.”

474. ‘‘Evaṃ, bho’’ti kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo māṇavo bhagavantaṃ etadavoca – ‘‘santi kho, bho gotama, eke samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti. Tatra, bho gotama, ye [Pg.426] te samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti, tesaṃ bhavaṃ gotamo katamo’’ti? ‘‘Diṭṭhadhammābhiññāvosānapāramippattānaṃ, ādibrahmacariyaṃ paṭijānantānampi kho ahaṃ, bhāradvāja, vemattaṃ vadāmi. Santi, bhāradvāja, eke samaṇabrāhmaṇā anussavikā. Te anussavena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti; seyyathāpi brāhmaṇā tevijjā. Santi pana, bhāradvāja, eke samaṇabrāhmaṇā kevalaṃ saddhāmattakena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti; seyyathāpi takkī vīmaṃsī. Santi, bhāradvāja, eke samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṃyeva dhammaṃ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti. Tatra, bhāradvāja, ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṃyeva dhammaṃ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti, tesāhamasmi. Tadamināpetaṃ, bhāradvāja, pariyāyena veditabbaṃ, yathā ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṃyeva dhammaṃ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti, tesāhamasmi.

474. “Yes, madam,” replied the young brahmin Saṅgārava to the brahmin woman Dhanañjānī, and then he approached the Blessed One. Having approached, he exchanged greetings with the Blessed One. When the courteous and memorable conversation was concluded, he sat down to one side. Sitting to one side, the young brahmin Saṅgārava said this to the Blessed One: “Master Gotama, there are some ascetics and brahmins who, having realized with higher knowledge in this very life, claim to have reached the final consummation and to profess the fundamental holy life. Among those ascetics and brahmins who, having realized with higher knowledge in this very life, claim to have reached the final consummation and to profess the fundamental holy life, of which kind are you, Master Gotama?” “Bhāradvāja, among those who, having realized with higher knowledge in this very life, claim to have reached the final consummation and to profess the fundamental holy life, I declare there is a difference. There are, Bhāradvāja, some ascetics and brahmins who are traditionalists. They claim to have reached the final consummation and to profess the fundamental holy life based on tradition—such as the brahmins versed in the three Vedas. Then there are, Bhāradvāja, some ascetics and brahmins who do so based on mere faith—such as the reasoners and investigators. And there are, Bhāradvāja, some ascetics and brahmins who, regarding teachings not heard before, have directly known the Dhamma by themselves and, having realized with higher knowledge in this very life, claim to have reached the final consummation and to profess the fundamental holy life. Among those ascetics and brahmins who, regarding teachings not heard before, have directly known the Dhamma by themselves and, having realized with higher knowledge in this very life, claim to have reached the final consummation and to profess the fundamental holy life, I am one. By this line of reasoning, Bhāradvāja, it should be understood how, among those ascetics and brahmins who, regarding teachings not heard before, have directly known the Dhamma by themselves and, having realized with higher knowledge in this very life, claim to have reached the final consummation and to profess the fundamental holy life, I am one.”

475. ‘‘Idha me, bhāradvāja, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So kho ahaṃ, bhāradvāja, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, bhāradvāja, āḷāro kālāmo maṃ etadavoca – ‘viharatāyasmā. Tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ [Pg.427] abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.

475. Bhāradvāja, before my enlightenment, while I was still an unenlightened Bodhisatta, this thought occurred to me: ‘The household life is confining, a path of dust; the going forth is the open air. It is not easy for one living in a house to lead the holy life that is utterly complete, utterly pure, and polished like a conch shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?’ So, Bhāradvāja, on a later occasion, while still a youth, a black-haired young man endowed with the blessing of youth, in the prime of life—though my parents were unwilling and wept with tear-stained faces—I shaved off my hair and beard, put on the ochre robes, and went forth from the household life into homelessness. Having thus gone forth, seeking what is wholesome, searching for the supreme, unsurpassed state of peace, I approached Āḷāra Kālāma. Having approached him, I said to Āḷāra Kālāma: ‘Friend Kālāma, I wish to lead the holy life in this Dhamma and Vinaya.’ When this was said, Bhāradvāja, Āḷāra Kālāma said this to me: ‘May the venerable one dwell. This Dhamma is such that an intelligent person could, in no long time, realize for himself with higher knowledge his own teacher’s doctrine, and having attained it, dwell therein.’ So, Bhāradvāja, in no long time, very quickly, I learned that Dhamma. And so, Bhāradvāja, with just that much, by mere lip-recital and verbal repetition, I could speak the ‘word of knowledge’ and the ‘word of the elders,’ and I could profess, ‘I know, I see’—both I and others. Then, Bhāradvāja, this thought occurred to me: ‘Āḷāra Kālāma does not declare this Dhamma merely from faith, saying, “Having realized it for myself with higher knowledge and having attained it, I dwell therein.” Surely, Āḷāra Kālāma dwells knowing and seeing this Dhamma.’

‘‘Atha khvāhaṃ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, bhāradvāja, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ…pe… sati… samādhi… paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ. Atha khvāhaṃ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi[Pg.428]. Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, bhāradvāja, āḷāro kālāmo ācariyo me samāno attano antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, bhāradvāja, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

Then, Bhāradvāja, I approached Āḷāra Kālāma. Having approached him, I said to Āḷāra Kālāma: ‘Friend Kālāma, to what extent do you declare this Dhamma, having realized it for yourself with higher knowledge and having attained it?’ When this was said, Bhāradvāja, Āḷāra Kālāma declared the sphere of nothingness. Then, Bhāradvāja, this thought occurred to me: ‘It is not only Āḷāra Kālāma who has faith; I too have faith. It is not only Āḷāra Kālāma who has energy… mindfulness… concentration… wisdom; I too have wisdom. What if I were to strive for the realization of that Dhamma which Āḷāra Kālāma declares he has realized for himself with higher knowledge and has attained?’ So, Bhāradvāja, in no long time, very quickly, I realized that Dhamma for myself with higher knowledge, and having attained it, I dwelt therein. Then, Bhāradvāja, I approached Āḷāra Kālāma. Having approached him, I said to Āḷāra Kālāma: ‘Friend Kālāma, is it to this extent that you declare this Dhamma, having realized it for yourself with higher knowledge and having attained it?’ ‘Friend, it is to this extent that I declare this Dhamma, having realized it for myself with higher knowledge and having attained it.’ ‘Friend, I too, to this extent, have realized this Dhamma for myself with higher knowledge, and having attained it, I dwell therein.’ ‘It is a gain for us, friend, it is well-gained by us, that we see such a venerable one as a fellow practitioner of the holy life. Thus, the Dhamma that I declare, having realized it for myself with higher knowledge and having attained it, that Dhamma you dwell in, having realized it for yourself with higher knowledge and having attained it. The Dhamma that you dwell in, having realized it for yourself with higher knowledge and having attained it, that Dhamma I declare, having realized it for myself with higher knowledge and having attained it. Thus, the Dhamma that I know, that Dhamma you know; the Dhamma that you know, that Dhamma I know. Thus, as I am, so are you; as you are, so am I. Come now, friend, let us both together lead this group.’ Thus, Bhāradvāja, Āḷāra Kālāma, being my teacher, placed me, his pupil, on the very same level as himself and honored me with great honor. Then, Bhāradvāja, this thought occurred to me: ‘This Dhamma does not conduce to disenchantment, to dispassion, to cessation, to peace, to higher knowledge, to enlightenment, nor to Nibbāna, but only to rebirth in the sphere of nothingness.’ So, Bhāradvāja, finding that Dhamma insufficient, I became disenchanted with that Dhamma and departed.

476. ‘‘So kho ahaṃ, bhāradvāja, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso, imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, bhāradvāja, udako rāmaputto maṃ etadavoca – ‘viharatāyasmā. Tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti. Atha khvāhaṃ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, bhāradvāja, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ…pe… sati… samādhi… paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja [Pg.429] viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

476. Indeed, Bhāradvāja, seeking what is wholesome, searching for the unsurpassed, supreme state of peace, I approached Udaka Rāmaputta. Having approached, I said this to Udaka Rāmaputta: ‘Friend, I wish to lead the holy life in this Dhamma and Vinaya.’ When this was said, Bhāradvāja, Udaka Rāmaputta said this to me: ‘May the venerable one dwell. This Dhamma is such that a wise person, before long, having realized for himself with higher knowledge his own teacher's doctrine, might attain it and dwell therein.’ Indeed, Bhāradvāja, not long after, very quickly, I mastered that Dhamma. Indeed, Bhāradvāja, with just that much, by mere lip-service, by mere recitation, I spoke the claim of knowledge and the doctrine of the elders, and I professed, 'I know, I see'—both I and others. Then, Bhāradvāja, this thought occurred to me: ‘Surely Rāma did not declare this Dhamma, saying, "I dwell having realized it for myself with higher knowledge and attained it," based on mere faith alone; certainly, Rāma dwelt knowing and seeing this Dhamma.’ Then, Bhāradvāja, I approached Udaka Rāmaputta. Having approached, I said this to Udaka Rāmaputta: ‘Friend, to what extent did Rāma declare this Dhamma, having realized it for himself with higher knowledge and attained it?’ When this was said, Bhāradvāja, Udaka Rāmaputta declared the sphere of neither-perception-nor-non-perception. Then, Bhāradvāja, this thought occurred to me: ‘It was not only Rāma who had faith; I too have faith. It was not only Rāma who had energy… mindfulness… concentration… wisdom; I too have wisdom. What if I were to strive for the realization of that Dhamma which Rāma declared he had realized for himself with higher knowledge and attained it?’ Indeed, Bhāradvāja, not long after, very quickly, having realized that Dhamma for myself with higher knowledge, I attained it and dwelt therein.

‘‘Atha khvāhaṃ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti. Iti kho, bhāradvāja, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, bhāradvāja, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

Then, Bhāradvāja, I approached Udaka Rāmaputta. Having approached, I said this to Udaka Rāmaputta: ‘Friend, was it to this extent that Rāma declared this Dhamma, having realized it for himself with higher knowledge and attained it?’ ‘Indeed, friend, it was to this extent that Rāma declared this Dhamma, having realized it for himself with higher knowledge and attained it.’ ‘Friend, I too dwell having realized this Dhamma for myself with higher knowledge and attained it to this extent.’ ‘It is a gain for us, friend, a great gain for us, that we see such a venerable companion in the holy life. Thus, the Dhamma that Rāma declared, having realized it for himself with higher knowledge and attained it, that Dhamma you dwell in, having realized it for yourself with higher knowledge and attained it. The Dhamma that you dwell in, having realized it for yourself with higher knowledge and attained it, that Dhamma Rāma declared, having realized it for himself with higher knowledge and attained it. Thus, the Dhamma that Rāma knew with higher knowledge, that Dhamma you know; the Dhamma that you know, that Dhamma Rāma knew with higher knowledge. Thus, as Rāma was, so are you; as you are, so was Rāma. Come now, friend, you lead this group.’ Thus, Bhāradvāja, Udaka Rāmaputta, being my companion in the holy life, placed me in the position of a teacher and honored me with great honor. Then, Bhāradvāja, this thought occurred to me: ‘This Dhamma does not lead to disenchantment, not to dispassion, not to cessation, not to peace, not to higher knowledge, not to enlightenment, not to Nibbāna; it leads only as far as rebirth in the sphere of neither-perception-nor-non-perception.’ Indeed, Bhāradvāja, finding that Dhamma insufficient, I became disenchanted with that Dhamma and departed.

477. ‘‘So kho ahaṃ, bhāradvāja, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruveḷā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti[Pg.430]. So kho ahaṃ, bhāradvāja, tattheva nisīdiṃ – ‘alamidaṃ padhānāyā’ti. Apissu maṃ, bhāradvāja, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.

477. Indeed, Bhāradvāja, seeking what is wholesome, searching for the unsurpassed, supreme state of peace, while wandering on tour in due course through the Magadhan country, I eventually arrived at Uruvelā, at the market town of Senā. There I saw a delightful stretch of land, a pleasant grove, a flowing river with clear water and good, delightful bathing places, and a village for alms-round all around. Then, Bhāradvāja, this thought occurred to me: ‘Sirs, this stretch of land is truly delightful, the grove is pleasant, and the river flows with clear water and good, delightful bathing places, and there is a village for alms-round all around. This is indeed suitable for a clansman intent on striving to make an effort.’ Indeed, Bhāradvāja, I sat down right there, thinking: ‘This is suitable for striving.’ And then, Bhāradvāja, three similes occurred to me, unprecedented, never heard before.

‘‘Seyyathāpi, bhāradvāja, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, bhāradvāja, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘No hidaṃ, bho gotama. Taṃ kissa hetu? Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, tañca pana udake nikkhittaṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No capi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, bhāradvāja, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

“Just as, Bhāradvāja, a wet, sappy piece of wood is placed in water. Then a man might come along with an upper fire-stick, thinking: ‘I will produce fire, I will make heat manifest.’ What do you think, Bhāradvāja, could that man, taking that wet, sappy piece of wood placed in water and rubbing it with an upper fire-stick, produce fire and make heat manifest?” “No, indeed, venerable Gotama. For what reason? Because, venerable Gotama, that wood is wet and sappy, and it is also placed in water; that man would only partake of weariness and distress.” “Even so, Bhāradvāja, whatever ascetics or brahmins dwell with body and mind unwithdrawn from sensual pleasures—and whose sensual desire, sensual affection, sensual infatuation, sensual thirst, and sensual fever for sensual pleasures are not internally well abandoned and well calmed—even if those venerable ascetics and brahmins experience painful, sharp, harsh, and bitter feelings due to their striving, they are incapable of knowledge, vision, and unsurpassed perfect enlightenment. And even if those venerable ascetics and brahmins do not experience painful, sharp, harsh, and bitter feelings due to their striving, they are still incapable of knowledge, vision, and unsurpassed perfect enlightenment. This, Bhāradvāja, was the first simile that occurred to me—amazing and never heard before.”

478. ‘‘Aparāpi kho maṃ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, bhāradvāja, allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, bhāradvāja, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya tejo pātukareyyā’’ti? ‘‘No hidaṃ, bho gotama. Taṃ kissa hetu? Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, kiñcāpi ārakā udakā thale nikkhittaṃ; yāvadeva ca pana so puriso kilamathassa vighātassa [Pg.431] bhāgī assā’’ti. ‘‘Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

478. “Furthermore, Bhāradvāja, a second simile occurred to me—amazing and never heard before. Just as, Bhāradvāja, a wet, sappy piece of wood is placed on dry land, far from water. Then a man might come along with an upper fire-stick, thinking: ‘I will produce fire, I will make heat manifest.’ What do you think, Bhāradvāja, could that man, taking that wet, sappy piece of wood placed on dry land, far from water, and rubbing it with an upper fire-stick, produce fire and make heat manifest?” “No, indeed, venerable Gotama. For what reason? Because, venerable Gotama, that wood is wet and sappy, even though it is placed on dry land, far from water; that man would only partake of weariness and distress.” “Even so, Bhāradvāja, whatever ascetics or brahmins dwell with body and mind withdrawn from sensual pleasures, but whose sensual desire, sensual affection, sensual infatuation, sensual thirst, and sensual fever for sensual pleasures are not internally well abandoned and well calmed—even if those venerable ascetics and brahmins experience painful, sharp, harsh, and bitter feelings due to their striving, they are incapable of knowledge, vision, and unsurpassed perfect enlightenment. And even if those venerable ascetics and brahmins do not experience painful, sharp, harsh, and bitter feelings due to their striving, they are still incapable of knowledge, vision, and unsurpassed perfect enlightenment. This, Bhāradvāja, was the second simile that occurred to me—amazing and never heard before.”

479. ‘‘Aparāpi kho maṃ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, bhāradvāja, sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, bhāradvāja, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘Evaṃ bho gotama. Taṃ kissa hetu? Aduñhi, bho gotama, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhitta’’nti. ‘‘Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṃ, bhāradvāja, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.

479. “Furthermore, Bhāradvāja, a third simile occurred to me—amazing and never heard before. Just as, Bhāradvāja, a dry, sapless piece of wood is placed on dry land, far from water. Then a man might come along with an upper fire-stick, thinking: ‘I will produce fire, I will make heat manifest.’ What do you think, Bhāradvāja, could that man, taking that dry, sapless piece of wood placed on dry land, far from water, and rubbing it with an upper fire-stick, produce fire and make heat manifest?” “Yes, venerable Gotama. For what reason? Because, venerable Gotama, that wood is dry and sapless, and it is also placed on dry land, far from water.” “Even so, Bhāradvāja, whatever ascetics or brahmins dwell with body and mind withdrawn from sensual pleasures, and whose sensual desire, sensual affection, sensual infatuation, sensual thirst, and sensual fever for sensual pleasures are internally well abandoned and well calmed—even if those venerable ascetics and brahmins experience painful, sharp, harsh, and bitter feelings due to their striving, they are capable of knowledge, vision, and unsurpassed perfect enlightenment. And even if those venerable ascetics and brahmins do not experience painful, sharp, harsh, and bitter feelings due to their striving, they are still capable of knowledge, vision, and unsurpassed perfect enlightenment. This, Bhāradvāja, was the third simile that occurred to me—amazing and never heard before. These, Bhāradvāja, are the three similes that occurred to me—amazing and never heard before.”

480. ‘‘Tassa [Pg.432] mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyya’nti. So kho ahaṃ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṃ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, bhāradvāja, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya, evameva kho me, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

480. Bhāradvāja, this thought occurred to me: ‘What if, pressing my teeth together and pressing my tongue against the palate, I should restrain, crush, and torment the mind with the mind?’ So, Bhāradvāja, pressing my teeth together and pressing my tongue against the palate, I restrain, crush, and torment the mind with the mind. As I, Bhāradvāja, was pressing my teeth together, pressing my tongue against the palate, and restraining, crushing, and tormenting the mind with the mind, sweat flowed from my armpits. Just as, Bhāradvāja, a strong man, having seized a weaker man by the head or by the shoulders, might restrain, crush, and torment him, in the very same way, Bhāradvāja, as I was pressing my teeth together, pressing my tongue against the palate, and restraining, crushing, and tormenting the mind with the mind, sweat flowed from my armpits. Indeed, Bhāradvāja, my energy was aroused and unshrinking, my mindfulness was established and unconfused; but my body was agitated and uncalmed, being pierced by that painful striving.

481. ‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti, evameva kho me, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

481. Bhāradvāja, this thought occurred to me: ‘What if I were to enter upon the breathless jhāna?’ So, Bhāradvāja, I stopped the in-breaths and out-breaths through my mouth and nose. As I, Bhāradvāja, had stopped the in-breaths and out-breaths through my mouth and nose, there was an exceedingly loud sound of winds issuing from my ear-holes. Just as there is an exceedingly loud sound from a blacksmith's bellows when it is being blown, in the very same way, Bhāradvāja, when the in-breaths and out-breaths were stopped through my mouth and nose, there was an exceedingly loud sound of winds issuing from my ear-holes. Indeed, Bhāradvāja, my energy was aroused and unshrinking, my mindfulness was established and unconfused; but my body was agitated and uncalmed, being pierced by that painful striving.

‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Seyyathāpi, bhāradvāja, balavā puriso, tiṇhena sikharena muddhani abhimattheyya, evameva kho me, bhāradvāja, mukhato ca nāsato [Pg.433] ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

Bhāradvāja, this thought occurred to me: ‘What if I were to enter upon the breathless jhāna?’ So, Bhāradvāja, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. As I, Bhāradvāja, had stopped the in-breaths and out-breaths through my mouth, nose, and ears, exceedingly strong winds struck my head. Just as, Bhāradvāja, a strong man might bore into his head with a sharp point, in the very same way, Bhāradvāja, when the in-breaths and out-breaths were stopped through my mouth, nose, and ears, exceedingly strong winds struck my head. Indeed, Bhāradvāja, my energy was aroused and unshrinking, my mindfulness was established and unconfused; but my body was agitated and uncalmed, being pierced by that painful striving.

‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, bhāradvāja, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya, evameva kho, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

Bhāradvāja, this thought occurred to me: ‘What if I were to enter upon the breathless jhāna?’ So, Bhāradvāja, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. As I, Bhāradvāja, had stopped the in-breaths and out-breaths through my mouth, nose, and ears, exceedingly severe pains arose in my head. Just as, Bhāradvāja, a strong man might tighten a strong leather thong around his head as a headband, in the very same way, Bhāradvāja, when the in-breaths and out-breaths were stopped through my mouth, nose, and ears, exceedingly severe pains arose in my head. Indeed, Bhāradvāja, my energy was aroused and unshrinking, my mindfulness was established and unconfused; but my body was agitated and uncalmed, being pierced by that painful striving.

‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Seyyathāpi, bhāradvāja, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya, evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

Bhāradvāja, this thought occurred to me: ‘What if I were to enter upon the breathless jhāna?’ So, Bhāradvāja, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. As I, Bhāradvāja, had stopped the in-breaths and out-breaths through my mouth, nose, and ears, exceedingly strong winds cut through my belly. Just as a skilled cow-butcher or his apprentice might carve up a belly with a sharp butcher's knife, in the very same way, Bhāradvāja, when the in-breaths and out-breaths were stopped through my mouth, nose, and ears, exceedingly strong winds cut through my belly. Indeed, Bhāradvāja, my energy was aroused and unshrinking, my mindfulness was established and unconfused; but my body was agitated and uncalmed, being pierced by that painful striving.

‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, bhāradvāja, mukhato ca [Pg.434] nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Seyyathāpi, bhāradvāja, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ, evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. Apissu maṃ, bhāradvāja, devatā disvā evamāhaṃsu – ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, api ca kālaṅkarotī’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, nāpi kālaṅkaroti; arahaṃ samaṇo gotamo, vihārotveva so arahato evarūpo hotī’ti.

Then, Bhāradvāja, this thought occurred to me: ‘What if I were to enter the fourth jhāna, which is without in-and-out breathing?’ So, Bhāradvāja, I stopped the in-breaths and out-breaths from my mouth, from my nose, and from my ears. When my in-breaths and out-breaths were stopped from my mouth, from my nose, and from my ears, Bhāradvāja, an excessive burning arose in my body. Just as, Bhāradvāja, two strong men might seize a weaker man by his various arms and heat him, and roast him all over on a pit of embers, even so, Bhāradvāja, when my in-breaths and out-breaths were stopped from my mouth, from my nose, and from my ears, an excessive burning arose in my body. Indeed, Bhāradvāja, my energy was aroused and unflagging, my mindfulness was established and unconfused; yet my body was agitated and uncalmed, being assailed by that painful striving. And, Bhāradvāja, some deities, seeing me, said this: ‘The ascetic Gotama is dead.’ Other deities said: ‘The ascetic Gotama is not dead, but he is dying.’ Still other deities said: ‘The ascetic Gotama is neither dead nor dying; the ascetic Gotama is an Arahant, and for an Arahant, such is this manner of abiding.’

‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyya’nti. Atha kho maṃ, bhāradvāja, devatā upasaṅkamitvā etadavocuṃ – ‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma. Tāya tvaṃ yāpessasī’ti. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘ahañceva kho pana sabbaso ajajjitaṃ paṭijāneyyaṃ, imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ, tāya cāhaṃ yāpeyyaṃ. Taṃ mamassa musā’ti. So kho ahaṃ, bhāradvāja, tā devatā paccācikkhāmi, ‘hala’nti vadāmi.

Then, Bhāradvāja, this thought occurred to me: ‘What if I were to practice the complete cutting off of food?’ Then, Bhāradvāja, deities approached me and said this: ‘Good sir, do not practice the complete cutting off of food. If you, good sir, were to practice the complete cutting off of food, we would infuse divine nutritive essence through the pores of your hair, and you would be sustained by that.’ Then, Bhāradvāja, this thought occurred to me: ‘If I were to profess complete abstinence from food, and these deities were to infuse divine nutritive essence through the pores of my hair, and I were to be sustained by that, it would be a falsehood on my part.’ So, Bhāradvāja, I rejected those deities, saying, ‘That is not proper!’

‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsa’nti. So kho ahaṃ, bhāradvāja, thokaṃ thokaṃ āhāraṃ āhāresiṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ. Tassa mayhaṃ, bhāradvāja, thokaṃ thokaṃ āhāraṃ [Pg.435] āhārayato pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya; seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya; seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya; seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya; seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya; seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, bhāradvāja, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi; yāvassu me, bhāradvāja, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, bhāradvāja, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, bhāradvāja, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, bhāradvāja, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Apissu maṃ, bhāradvāja, manussā disvā evamāhaṃsu – ‘kāḷo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo napi sāmo, maṅguracchavi samaṇo gotamo’ti; yāvassu me, bhāradvāja, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.

Then, Bhāradvāja, this thought occurred to me: ‘What if I were to take food little by little, a hollowed handful at a time—whether it be mung bean soup, horse gram soup, chickpea soup, or pea soup?’ So, Bhāradvāja, I took food little by little, a hollowed handful at a time—whether it be mung bean soup, horse gram soup, chickpea soup, or pea soup. As I took food little by little, a hollowed handful at a time, Bhāradvāja, my body reached a state of extreme emaciation. Because of eating so little, my limbs became like the joints of withered reeds. Because of eating so little, my backside became like a camel’s hoof. Because of eating so little, my spine became uneven with highs and lows like a string of beads. Because of eating so little, my ribs jutted out, drooping and dangling like the rafters of a dilapidated old hall. Because of eating so little, the pupils in my eye sockets appeared deep down and sunken, like the reflection of stars in a deep well. Because of eating so little, the skin of my head became shrunken and withered, like a bitter gourd cut while raw and withered by wind and sun. Bhāradvāja, when I thought, ‘I will touch the skin of my belly,’ I grasped the backbone itself. When I thought, ‘I will touch my backbone,’ I grasped the skin of my belly itself. So much, Bhāradvāja, had the skin of my belly clung to my backbone because of eating so little. Bhāradvāja, when I thought, ‘I will relieve myself of feces or urine,’ I would fall face down right there because of eating so little. Bhāradvāja, as I, seeking to comfort this very body, rubbed my limbs with my hand, the hairs, their roots rotted, fell from my body because of eating so little. And, Bhāradvāja, people who saw me said this: ‘The ascetic Gotama is black.’ Some people said: ‘The ascetic Gotama is not black; the ascetic Gotama is golden-skinned.’ Some people said: ‘The ascetic Gotama is neither black nor golden-skinned; the ascetic Gotama has the complexion of a mangura fish.’ To such an extent, Bhāradvāja, was my pure and bright skin-complexion ruined because of eating so little.

482. ‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu[Pg.436], etāvaparamaṃ, nayito bhiyyo; yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ, nayito bhiyyo; yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ, nayito bhiyyo. Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ. Siyā nu kho añño maggo bodhāyā’ti? Tassa mayhaṃ bhāradvāja, etadahosi – ‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā. Siyā nu kho eso maggo bodhāyā’ti? Tassa mayhaṃ, bhāradvāja, satānusāri viññāṇaṃ ahosi – ‘eseva maggo bodhāyā’ti. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.

482. Then, Bhāradvāja, this thought occurred to me: ‘Whatever striving ascetics or brahmins in the past have experienced painful, sharp, harsh, and severe feelings, this was the utmost—nothing more than this. And whatever striving ascetics or brahmins in the future will experience painful, sharp, harsh, and severe feelings, this will be the utmost—nothing more than this. And whatever striving ascetics or brahmins now experience painful, sharp, harsh, and severe feelings, this is the utmost—nothing more than this. But by this severe, difficult-to-perform practice, I do not attain any state superior to the human state, any distinction in knowledge and vision worthy of the noble ones. Could there be another path to awakening?’ Then, Bhāradvāja, this thought occurred to me: ‘I recall that during the plowing ceremony of my father, the Sakyan, while sitting in the cool shade of a rose-apple tree, being quite secluded from sensual pleasures, secluded from unwholesome states, I entered and dwelled in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. Could this be the path to awakening?’ Following that memory, Bhāradvāja, the consciousness arose: ‘This is indeed the path to awakening.’ Then, Bhāradvāja, this thought occurred to me: ‘Why should I fear that happiness which is apart from sensual pleasures and apart from unwholesome states?’ Then, Bhāradvāja, this thought occurred to me: ‘I do not fear that happiness which is apart from sensual pleasures and apart from unwholesome states.’

483. ‘‘Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena. Yaṃnūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsa’nti. So kho ahaṃ, bhāradvāja, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ. Tena kho pana maṃ, bhāradvāja, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti – ‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati taṃ no ārocessatī’ti. Yato kho ahaṃ, bhāradvāja, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṃsu – ‘bāhulliko samaṇo gotamo padhānavibbhanto āvatto bāhullāyā’ti.

483. Then, Bhāradvāja, this thought occurred to me: ‘It is not easy to attain that happiness with a body so excessively emaciated. What if I were to take substantial food, rice and barley-gruel?’ So, Bhāradvāja, I took substantial food, rice and barley-gruel. At that time, Bhāradvāja, the group of five bhikkhus were attending on me, thinking, ‘Whatever Dhamma the ascetic Gotama attains, he will announce it to us.’ But when I took substantial food, rice and barley-gruel, those five bhikkhus left me in disgust, saying, ‘The ascetic Gotama has become indulgent, has given up the striving, and has reverted to indulgence.’

‘‘So kho ahaṃ, bhāradvāja, oḷārikaṃ āhāraṃ āhāretvā balaṃ gahetvā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ [Pg.437] samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja vihāsiṃ.

Then, Bhāradvāja, having taken substantial food and regained strength, being quite secluded from sensual pleasures... and so on... I entered and dwelled in the first jhāna. With the stilling of thought and examination, bringing about internal confidence and unification of mind, being without thought and without examination, born of concentration, with rapture and happiness, I entered and dwelled in the second jhāna... in the third jhāna... and I entered and dwelled in the fourth jhāna.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, bhāradvāja, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

When my mind was thus concentrated, purified, bright, unblemished, rid of defilements, pliable, workable, steady, and had attained imperturbability, I directed it to the knowledge of the recollection of past lives. I recollected many kinds of past lives, that is, one birth, two births... and so on... Thus with their aspects and details I recollected many kinds of past lives. This, Bhāradvāja, was the first true knowledge attained by me in the first watch of the night. Ignorance was dispelled, true knowledge arose; darkness was dispelled, light arose, as happens for one who dwells diligent, ardent, and resolute.

484. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi…pe… ayaṃ kho me, bhāradvāja, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

484. When my mind was thus concentrated, purified, bright, unblemished, rid of defilements, pliable, workable, steady, and had attained imperturbability, I directed my mind to the knowledge of the passing away and arising of beings. With the divine eye, purified and surpassing the human, I saw beings passing away and being reborn—inferior and superior, beautiful and ugly, fortunate and unfortunate—and I understood beings passing on according to their deeds... and so on... This, Bhāradvāja, was the second true knowledge attained by me in the middle watch of the night. Ignorance was dispelled, true knowledge arose; darkness was dispelled, light arose—as happens for one who dwells diligent, ardent, and resolute.

‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi [Pg.438] cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, bhāradvāja, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato’’ti.

With my mind thus concentrated, purified, bright, unblemished, rid of defilements, malleable, wieldy, steady, and having attained imperturbability, I directed it to the knowledge of the destruction of the taints. I understood, as it actually is: ‘This is suffering.’ I understood, as it actually is: ‘This is the origin of suffering.’ I understood, as it actually is: ‘This is the cessation of suffering.’ I understood, as it actually is: ‘This is the path leading to the cessation of suffering.’ I understood, as it actually is: ‘These are the taints.’ I understood, as it actually is: ‘This is the origin of the taints.’ I understood, as it actually is: ‘This is the cessation of the taints.’ I understood, as it actually is: ‘This is the path leading to the cessation of the taints.’ Knowing thus and seeing thus, my mind was liberated from the taint of sensual desire, my mind was liberated from the taint of becoming, and my mind was liberated from the taint of ignorance. When it was liberated, the knowledge arose: ‘It is liberated.’ I understood: ‘Birth is destroyed, the spiritual life has been lived, what had to be done has been done, there is no more for this state of being.’ This, Bhāradvāja, was the third knowledge I attained in the last watch of the night. Ignorance was dispelled, knowledge arose; darkness was dispelled, light arose, as happens for one who dwells diligently, ardently, and resolutely.

485. Evaṃ vutte, saṅgāravo māṇavo bhagavantaṃ etadavoca – ‘‘aṭṭhitavataṃ bhoto gotamassa padhānaṃ ahosi, sappurisavataṃ bhoto gotamassa padhānaṃ ahosi; yathā taṃ arahato sammāsambuddhassa. Kiṃ nu kho, bho gotama, atthi devā’’ti ? ‘‘Ṭhānaso metaṃ, bhāradvāja, viditaṃ yadidaṃ – adhidevā’’ti. ‘‘Kiṃ nu kho, bho gotama, ‘atthi devā’ti puṭṭho samāno ‘ṭhānaso metaṃ, bhāradvāja, viditaṃ yadidaṃ adhidevā’ti vadesi. Nanu, bho gotama, evaṃ sante tucchā musā hotī’’ti? ‘‘‘Atthi devā’ti, bhāradvāja, puṭṭho samāno ‘atthi devā’ti yo vadeyya, ‘ṭhānaso me viditā’ti yo vadeyya; atha khvettha viññunā purisena ekaṃsena niṭṭhaṃ gantabbaṃ yadidaṃ – ‘atthi devā’’’ti. ‘‘Kissa pana me bhavaṃ gotamo ādikeneva na byākāsī’’ti ? ‘‘Uccena sammataṃ kho etaṃ, bhāradvāja, lokasmiṃ yadidaṃ – ‘atthi devā’’’ti.

485. When this was said, the young man Saṅgārava said to the Blessed One: "Venerable Gotama, your striving has been that of one who is steadfast, your striving has been that of a good man—as it is for an Arahant, a Perfectly Enlightened One. But, Venerable Gotama, are there gods?" "It is known to me on principle, Bhāradvāja, that there are higher gods." "But, Venerable Gotama, when asked, 'Are there gods?' you say, 'It is known to me on principle, Bhāradvāja, that there are higher gods.' In that case, Venerable Gotama, is not your statement empty and false?" "Bhāradvāja, if someone, when asked, 'Are there gods?' were to say, 'There are gods,' and were to say, 'This is known to me on principle'; then a wise person should certainly arrive at the conclusion: 'There are gods.'" "Then why did the Venerable Gotama not declare this to me at the very beginning?" "This is widely acknowledged in the world, Bhāradvāja, that 'there are gods.'"

486. Evaṃ vutte, saṅgāravo māṇavo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ [Pg.439] bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

486. When this was said, the young man Saṅgārava said to the Blessed One: "Excellent, Venerable Gotama! Excellent, Venerable Gotama! Just as one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms—in the very same way, the Dhamma has been made clear by the Venerable Gotama in many ways. I go for refuge to the Venerable Gotama, to the Dhamma, and to the Bhikkhu Saṅgha. May the Venerable Gotama remember me as a lay follower who has gone for refuge from this day forward for as long as life lasts."

Saṅgāravasuttaṃ niṭṭhitaṃ dasamaṃ.

The Saṅgārava Sutta, the tenth, is concluded.

Brāhmaṇavaggo niṭṭhito pañcamo.

The Chapter on Brahmins, the fifth, is concluded.

Tassuddānaṃ –

The summary thereof:

Brahmāyu selassalāyano, ghoṭamukho ca brāhmaṇo;

Caṅkī esu dhanañjāni, vāseṭṭho subhagāravoti.

Brahmāyu, Sela, Assalāyana, and the brahmin Ghoṭamukha; Caṅkī, Esukārī, Dhanañjāni, Vāseṭṭha, Subha, and Saṅgārava.

Idaṃ vaggānamuddānaṃ –

This is the summary of the chapters:

Vaggo gahapati bhikkhu, paribbājakanāmako;

Rājavaggo brāhmaṇoti, pañca majjhimaāgame.

The Chapter of Householders, of Bhikkhus, the one named Wanderers; the Chapter of Kings, and of Brahmins—these five are in the Middle Collection.

Majjhimapaṇṇāsakaṃ samattaṃ.

The Middle Fifty is completed.