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