| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ५८
Majjhima Nikāya 58
The Middle-Length Suttas Collection 58
अभयराजकुमारसुत्त
Abhayarājakumārasutta
With Prince Abhaya
एवं मे सुतं—एकं समयं भगवा राजगहे विहरति वेळुवने कलन्दकनिवापे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
अथ खो अभयो राजकुमारो येन निगण्ठो नाटपुत्तो तेनुपसङ्कमि; उपसङ्कमित्वा निगण्ठं नाटपुत्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो अभयं राजकुमारं निगण्ठो नाटपुत्तो एतदवोच: “एहि त्वं, राजकुमार, समणस्स गोतमस्स वादं आरोपेहि। एवं ते कल्याणो कित्तिसद्दो अब्भुग्गच्छिस्सति: ‘अभयेन राजकुमारेन समणस्स गोतमस्स एवं महिद्धिकस्स एवं महानुभावस्स वादो आरोपितोऽ”ति।
Atha kho abhayo rājakumāro yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho abhayaṁ rājakumāraṁ nigaṇṭho nāṭaputto etadavoca: “ehi tvaṁ, rājakumāra, samaṇassa gotamassa vādaṁ āropehi. Evaṁ te kalyāṇo kittisaddo abbhuggacchissati: ‘abhayena rājakumārena samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādo āropito’”ti.
Then Prince Abhaya went up to the Jain ascetic of the Ñātika clan, bowed, and sat down to one side. The Jain Ñātika said to him, “Come, prince, refute the ascetic Gotama’s doctrine. Then you will get a good reputation: ‘Prince Abhaya refuted the doctrine of the ascetic Gotama, so mighty and powerful!’”
“यथा कथं पनाहं, भन्ते, समणस्स गोतमस्स एवं महिद्धिकस्स एवं महानुभावस्स वादं आरोपेस्सामी”ति?
“Yathā kathaṁ panāhaṁ, bhante, samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādaṁ āropessāmī”ti?
“But sir, how am I to do this?”
“एहि त्वं, राजकुमार, येन समणो गोतमो तेनुपसङ्कम; उपसङ्कमित्वा समणं गोतमं एवं वदेहि: ‘भासेय्य नु खो, भन्ते, तथागतो तं वाचं या सा वाचा परेसं अप्पिया अमनापाऽति? सचे ते समणो गोतमो एवं पुट्ठो एवं ब्याकरोति: ‘भासेय्य, राजकुमार, तथागतो तं वाचं या सा वाचा परेसं अप्पिया अमनापाऽति, तमेनं त्वं एवं वदेय्यासि: ‘अथ किञ्चरहि ते, भन्ते, पुथुज्जनेन नानाकरणं? पुथुज्जनोपि हि तं वाचं भासेय्य या सा वाचा परेसं अप्पिया अमनापाऽति। सचे पन ते समणो गोतमो एवं पुट्ठो एवं ब्याकरोति: ‘न, राजकुमार, तथागतो तं वाचं भासेय्य या सा वाचा परेसं अप्पिया अमनापाऽति, तमेनं त्वं एवं वदेय्यासि: ‘अथ किञ्चरहि ते, भन्ते, देवदत्तो ब्याकतो: “आपायिको देवदत्तो, नेरयिको देवदत्तो, कप्पट्ठो देवदत्तो, अतेकिच्छो देवदत्तो”ति? ताय च पन ते वाचाय देवदत्तो कुपितो अहोसि अनत्तमनोऽति।
“Ehi tvaṁ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi: ‘bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā’ti? Sace te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: ‘bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṁ? Puthujjanopi hi taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti. Sace pana te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: ‘na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘atha kiñcarahi te, bhante, devadatto byākato: “āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti? Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti.
“Here, prince, go to the ascetic Gotama and say to him: ‘Sir, might the Realized One utter speech that is disliked by others?’ When he’s asked this, if he answers: ‘He might, prince,’ say this to him, ‘Then, sir, what exactly is the difference between you and an ordinary person? For even an ordinary person might utter speech that is disliked by others.’ But if he answers, ‘He would not, prince,’ say this to him: ‘Then, sir, why exactly did you declare of Devadatta: “Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable”? Devadatta was angry and upset with what you said.’
इमं खो ते, राजकुमार, समणो गोतमो उभतोकोटिकं पञ्हं पुट्ठो समानो नेव सक्खिति उग्गिलितुं न सक्खिति ओगिलितुं। सेय्यथापि नाम पुरिसस्स अयोसिङ्घाटकं कण्ठे विलग्गं, सो नेव सक्कुणेय्य उग्गिलितुं न सक्कुणेय्य ओगिलितुं; एवमेव खो ते, राजकुमार, समणो गोतमो इमं उभतोकोटिकं पञ्हं पुट्ठो समानो नेव सक्खिति उग्गिलितुं न सक्खिति ओगिलितुन्”ति।
Imaṁ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilituṁ. Seyyathāpi nāma purisassa ayosiṅghāṭakaṁ kaṇṭhe vilaggaṁ, so neva sakkuṇeyya uggilituṁ na sakkuṇeyya ogilituṁ; evameva kho te, rājakumāra, samaṇo gotamo imaṁ ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilitun”ti.
When you put this dilemma to him, the Buddha won’t be able to either spit it out or swallow it down. He’ll be like a man with an iron cross stuck in his throat, unable to either spit it out or swallow it down.”
“एवं, भन्ते”ति खो अभयो राजकुमारो निगण्ठस्स नाटपुत्तस्स पटिस्सुत्वा उट्ठायासना निगण्ठं नाटपुत्तं अभिवादेत्वा पदक्खिणं कत्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि।
“Evaṁ, bhante”ti kho abhayo rājakumāro nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
“Yes, sir,” replied Abhaya. He got up from his seat, bowed, and respectfully circled the Jain Ñātika, keeping him on his right. Then he went to the Buddha, bowed, and sat down to one side.
एकमन्तं निसिन्नस्स खो अभयस्स राजकुमारस्स सूरियं उल्लोकेत्वा एतदहोसि: “अकालो खो अज्ज भगवतो वादं आरोपेतुं। स्वे दानाहं सके निवेसने भगवतो वादं आरोपेस्सामी”ति भगवन्तं एतदवोच: “अधिवासेतु मे, भन्ते, भगवा स्वातनाय अत्तचतुत्थो भत्तन्”ति। अधिवासेसि भगवा तुण्हीभावेन।
Ekamantaṁ nisinnassa kho abhayassa rājakumārassa sūriyaṁ ulloketvā1 etadahosi: “akālo kho ajja bhagavato vādaṁ āropetuṁ. Sve dānāhaṁ sake nivesane bhagavato vādaṁ āropessāmī”ti bhagavantaṁ etadavoca: “adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhattan”ti. Adhivāsesi bhagavā tuṇhībhāvena.
Then he looked up at the sun and thought, “It’s too late to refute the Buddha’s doctrine today. I shall refute his doctrine in my own home tomorrow.” He said to the Buddha, “Sir, may the Buddha please accept tomorrow’s meal from me, together with three other monks.” The Buddha consented with silence.
अथ खो अभयो राजकुमारो भगवतो अधिवासनं विदित्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा पक्कामि।
Atha kho abhayo rājakumāro bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then, knowing that the Buddha had consented, Abhaya got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
अथ खो भगवा तस्सा रत्तिया अच्चयेन पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय येन अभयस्स राजकुमारस्स निवेसनं तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि। अथ खो अभयो राजकुमारो भगवन्तं पणीतेन खादनीयेन भोजनीयेन सहत्था सन्तप्पेसि सम्पवारेसि।
Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena abhayassa rājakumārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho abhayo rājakumāro bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Abhaya’s home, and sat down on the seat spread out. Then Abhaya served and satisfied the Buddha with his own hands with delicious fresh and cooked foods.
अथ खो अभयो राजकुमारो भगवन्तं भुत्ताविं ओनीतपत्तपाणिं अञ्ञतरं नीचं आसनं गहेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो अभयो राजकुमारो भगवन्तं एतदवोच: “भासेय्य नु खो, भन्ते, तथागतो तं वाचं या सा वाचा परेसं अप्पिया अमनापा”ति?
Atha kho abhayo rājakumāro bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho abhayo rājakumāro bhagavantaṁ etadavoca: “bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti?
When the Buddha had eaten and washed his hand and bowl, Abhaya took a low seat, sat to one side, and said to him, “Sir, might the Realized One utter speech that is disliked by others?”
“न ख्वेत्थ, राजकुमार, एकंसेना”ति।
“Na khvettha, rājakumāra, ekaṁsenā”ti.
“This is no simple matter, prince.”
“एत्थ, भन्ते, अनस्सुं निगण्ठा”ति।
“Ettha, bhante, anassuṁ nigaṇṭhā”ti.
“Then the Jains have lost in this, sir.”
“किं पन त्वं, राजकुमार, एवं वदेसि: ‘एत्थ, भन्ते, अनस्सुं निगण्ठाऽ”ति?
“Kiṁ pana tvaṁ, rājakumāra, evaṁ vadesi: ‘ettha, bhante, anassuṁ nigaṇṭhā’”ti?
“But prince, why do you say that the Jains have lost in this?”
“इधाहं, भन्ते, येन निगण्ठो नाटपुत्तो तेनुपसङ्कमि; उपसङ्कमित्वा निगण्ठं नाटपुत्तं अभिवादेत्वा एकमन्तं निसीदिं। एकमन्तं निसिन्नं खो मं, भन्ते, निगण्ठो नाटपुत्तो एतदवोच: ‘एहि त्वं, राजकुमार, समणस्स गोतमस्स वादं आरोपेहि। एवं ते कल्याणो कित्तिसद्दो अब्भुग्गच्छिस्सति—अभयेन राजकुमारेन समणस्स गोतमस्स एवं महिद्धिकस्स एवं महानुभावस्स वादो आरोपितोऽति। एवं वुत्ते, अहं, भन्ते, निगण्ठं नाटपुत्तं एतदवोचं: ‘यथा कथं पनाहं, भन्ते, समणस्स गोतमस्स एवं महिद्धिकस्स एवं महानुभावस्स वादं आरोपेस्सामीऽति? ‘एहि त्वं, राजकुमार, येन समणो गोतमो तेनुपसङ्कम; उपसङ्कमित्वा समणं गोतमं एवं वदेहि: “भासेय्य नु खो, भन्ते, तथागतो तं वाचं या सा वाचा परेसं अप्पिया अमनापा”ति? सचे ते समणो गोतमो एवं पुट्ठो एवं ब्याकरोति: “भासेय्य, राजकुमार, तथागतो तं वाचं या सा वाचा परेसं अप्पिया अमनापा”ति, तमेनं त्वं एवं वदेय्यासि: “अथ किञ्चरहि ते, भन्ते, पुथुज्जनेन नानाकरणं? पुथुज्जनोपि हि तं वाचं भासेय्य या सा वाचा परेसं अप्पिया अमनापा”ति। सचे पन ते समणो गोतमो एवं पुट्ठो एवं ब्याकरोति: “न, राजकुमार, तथागतो तं वाचं भासेय्य या सा वाचा परेसं अप्पिया अमनापा”ति, तमेनं त्वं एवं वदेय्यासि—अथ किञ्चरहि ते, भन्ते, देवदत्तो ब्याकतो: “आपायिको देवदत्तो, नेरयिको देवदत्तो, कप्पट्ठो देवदत्तो, अतेकिच्छो देवदत्तो”ति? ताय च पन ते वाचाय देवदत्तो कुपितो अहोसि अनत्तमनोऽति। इमं खो ते, राजकुमार, समणो गोतमो उभतोकोटिकं पञ्हं पुट्ठो समानो नेव सक्खिति उग्गिलितुं न सक्खिति ओगिलितुं। सेय्यथापि नाम पुरिसस्स अयोसिङ्घाटकं कण्ठे विलग्गं, सो नेव सक्कुणेय्य उग्गिलितुं न सक्कुणेय्य ओगिलितुं; एवमेव खो ते, राजकुमार, समणो गोतमो इमं उभतोकोटिकं पञ्हं पुट्ठो समानो नेव सक्खिति उग्गिलितुं न सक्खिति ओगिलितुन्”ति।
“Idhāhaṁ, bhante, yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinnaṁ kho maṁ, bhante, nigaṇṭho nāṭaputto etadavoca: ‘ehi tvaṁ, rājakumāra, samaṇassa gotamassa vādaṁ āropehi. Evaṁ te kalyāṇo kittisaddo abbhuggacchissati—abhayena rājakumārena samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādo āropito’ti. Evaṁ vutte, ahaṁ, bhante, nigaṇṭhaṁ nāṭaputtaṁ etadavocaṁ: ‘yathā kathaṁ panāhaṁ, bhante, samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādaṁ āropessāmī’ti? ‘Ehi tvaṁ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi: “bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti? Sace te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: “bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: “atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṁ? Puthujjanopi hi taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā”ti. Sace pana te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: “na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā”ti, tamenaṁ tvaṁ evaṁ vadeyyāsi—atha kiñcarahi te, bhante, devadatto byākato: “āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti? Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti. Imaṁ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilituṁ. Seyyathāpi nāma purisassa ayosiṅghāṭakaṁ kaṇṭhe vilaggaṁ, so neva sakkuṇeyya uggilituṁ na sakkuṇeyya ogilituṁ; evameva kho te, rājakumāra, samaṇo gotamo imaṁ ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilitun”ti.
Then Abhaya told the Buddha all that had happened.
तेन खो पन समयेन दहरो कुमारो मन्दो उत्तानसेय्यको अभयस्स राजकुमारस्स अङ्के निसिन्नो होति। अथ खो भगवा अभयं राजकुमारं एतदवोच: “तं किं मञ्ञसि, राजकुमार, सचायं कुमारो तुय्हं वा पमादमन्वाय धातिया वा पमादमन्वाय कट्ठं वा कठलं वा मुखे आहरेय्य, किन्ति नं करेय्यासी”ति?
Tena kho pana samayena daharo kumāro mando uttānaseyyako abhayassa rājakumārassa aṅke nisinno hoti. Atha kho bhagavā abhayaṁ rājakumāraṁ etadavoca: “Taṁ kiṁ maññasi, rājakumāra, sacāyaṁ kumāro tuyhaṁ vā pamādamanvāya dhātiyā vā pamādamanvāya kaṭṭhaṁ vā kaṭhalaṁ2 vā mukhe āhareyya, kinti naṁ kareyyāsī”ti?
Now at that time a little baby boy was sitting in Prince Abhaya’s lap. Then the Buddha said to Abhaya, “What do you think, prince? If—because of your negligence or his nurse’s negligence—your boy were to put a stick or stone in his mouth, what would you do to him?”
“आहरेय्यस्साहं, भन्ते। सचे, भन्ते, न सक्कुणेय्यं आदिकेनेव आहत्तुं, वामेन हत्थेन सीसं परिग्गहेत्वा दक्खिणेन हत्थेन वङ्कङ्गुलिं करित्वा सलोहितम्पि आहरेय्यं। तं किस्स हेतु? अत्थि मे, भन्ते, कुमारे अनुकम्पा”ति।
“Āhareyyassāhaṁ, bhante. Sace, bhante, na sakkuṇeyyaṁ ādikeneva āhattuṁ, vāmena hatthena sīsaṁ pariggahetvā dakkhiṇena hatthena vaṅkaṅguliṁ karitvā salohitampi āhareyyaṁ. Taṁ kissa hetu? Atthi me, bhante, kumāre anukampā”ti.
“I’d try to take it out, sir. If that didn’t work, I’d hold his head with my left hand and take it out using a hooked finger of my right hand, even if it drew blood. Why is that? Because I have compassion for the boy, sir.”
“एवमेव खो, राजकुमार, यं तथागतो वाचं जानाति अभूतं अतच्छं अनत्थसंहितं सा च परेसं अप्पिया अमनापा, न तं तथागतो वाचं भासति। यम्पि तथागतो वाचं जानाति भूतं तच्छं अनत्थसंहितं सा च परेसं अप्पिया अमनापा, तम्पि तथागतो वाचं न भासति। यञ्च खो तथागतो वाचं जानाति भूतं तच्छं अत्थसंहितं सा च परेसं अप्पिया अमनापा, तत्र कालञ्ञू तथागतो होति तस्सा वाचाय वेय्याकरणाय। यं तथागतो वाचं जानाति अभूतं अतच्छं अनत्थसंहितं सा च परेसं पिया मनापा, न तं तथागतो वाचं भासति। यम्पि तथागतो वाचं जानाति भूतं तच्छं अनत्थसंहितं सा च परेसं पिया मनापा तम्पि तथागतो वाचं न भासति। यञ्च तथागतो वाचं जानाति भूतं तच्छं अत्थसंहितं सा च परेसं पिया मनापा, तत्र कालञ्ञू तथागतो होति तस्सा वाचाय वेय्याकरणाय। तं किस्स हेतु? अत्थि, राजकुमार, तथागतस्स सत्तेसु अनुकम्पा”ति।
“Evameva kho, rājakumāra, yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, na taṁ tathāgato vācaṁ bhāsati. Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tampi tathāgato vācaṁ na bhāsati. Yañca kho tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ atthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ piyā manāpā, na taṁ tathāgato vācaṁ bhāsati. Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ piyā manāpā tampi tathāgato vācaṁ na bhāsati. Yañca tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ atthasaṁhitaṁ sā ca paresaṁ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Taṁ kissa hetu? Atthi, rājakumāra, tathāgatassa sattesu anukampā”ti.
“In the same way, prince, the Realized One does not utter speech that he knows to be untrue, false, and pointless, and which is disliked by others. The Realized One does not utter speech that he knows to be true and correct, but which is harmful and disliked by others. The Realized One knows the right time to speak so as to explain what he knows to be true, correct, and beneficial, but which is disliked by others. The Realized One does not utter speech that he knows to be untrue, false, and pointless, but which is liked by others. The Realized One does not utter speech that he knows to be true and correct, but which is harmful, even if it is liked by others. The Realized One knows the right time to speak so as to explain what he knows to be true, correct, and beneficial, and which is liked by others. Why is that? Because the Realized One has compassion for sentient beings.”
“येमे, भन्ते, खत्तियपण्डितापि ब्राह्मणपण्डितापि गहपतिपण्डितापि समणपण्डितापि पञ्हं अभिसङ्खरित्वा तथागतं उपसङ्कमित्वा पुच्छन्ति, पुब्बेव नु खो, एतं, भन्ते, भगवतो चेतसो परिवितक्कितं होति ‘ये मं उपसङ्कमित्वा एवं पुच्छिस्सन्ति तेसाहं एवं पुट्ठो एवं ब्याकरिस्सामीऽति, उदाहु ठानसोवेतं तथागतं पटिभाती”ति?
“Yeme, bhante, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṁ abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti, pubbeva nu kho, etaṁ, bhante, bhagavato cetaso parivitakkitaṁ hoti ‘ye maṁ upasaṅkamitvā evaṁ pucchissanti tesāhaṁ evaṁ puṭṭho evaṁ byākarissāmī’ti, udāhu ṭhānasovetaṁ tathāgataṁ paṭibhātī”ti?
“Sir, there are clever aristocrats, brahmins, householders, or ascetics who come to see you with a question already planned. Do you think beforehand that if they ask you like this, you’ll answer like that, or does the answer just appear to you on the spot?”
“तेन हि, राजकुमार, तञ्ञेवेत्थ पटिपुच्छिस्सामि, यथा ते खमेय्य तथा नं ब्याकरेय्यासि। तं किं मञ्ञसि, राजकुमार, कुसलो त्वं रथस्स अङ्गपच्चङ्गानन्”ति?
“Tena hi, rājakumāra, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, rājakumāra, kusalo tvaṁ rathassa aṅgapaccaṅgānan”ti?
“Well then, prince, I’ll ask you about this in return, and you can answer as you like. What do you think, prince? Are you skilled in the various parts of a chariot?”
“एवं, भन्ते, कुसलो अहं रथस्स अङ्गपच्चङ्गानन्”ति।
“Evaṁ, bhante, kusalo ahaṁ rathassa aṅgapaccaṅgānan”ti.
“I am, sir.”
“तं किं मञ्ञसि, राजकुमार, ये तं उपसङ्कमित्वा एवं पुच्छेय्युं: ‘किं नामिदं रथस्स अङ्गपच्चङ्गन्ऽति? पुब्बेव नु खो ते एतं चेतसो परिवितक्कितं अस्स ‘ये मं उपसङ्कमित्वा एवं पुच्छिस्सन्ति तेसाहं एवं पुट्ठो एवं ब्याकरिस्सामीऽति, उदाहु ठानसोवेतं पटिभासेय्या”ति?
“Taṁ kiṁ maññasi, rājakumāra, ye taṁ upasaṅkamitvā evaṁ puccheyyuṁ: ‘kiṁ nāmidaṁ rathassa aṅgapaccaṅgan’ti? Pubbeva nu kho te etaṁ cetaso parivitakkitaṁ assa ‘ye maṁ upasaṅkamitvā evaṁ pucchissanti tesāhaṁ evaṁ puṭṭho evaṁ byākarissāmī’ti, udāhu ṭhānasovetaṁ paṭibhāseyyā”ti?
“What do you think, prince? When they come to you and ask: ‘What’s the name of this chariot part?’ Do you think beforehand that if they ask you like this, you’ll answer like that, or does the answer appear to you on the spot?”
“अहञ्हि, भन्ते, रथिको सञ्ञातो कुसलो रथस्स अङ्गपच्चङ्गानं। सब्बानि मे रथस्स अङ्गपच्चङ्गानि सुविदितानि। ठानसोवेतं मं पटिभासेय्या”ति।
“Ahañhi, bhante, rathiko saññāto kusalo rathassa aṅgapaccaṅgānaṁ. Sabbāni me rathassa aṅgapaccaṅgāni suviditāni. Ṭhānasovetaṁ maṁ paṭibhāseyyā”ti.
“Sir, I’m well-known as a charioteer skilled in a chariot’s parts. All the parts are well-known to me. The answer just appears to me on the spot.”
“एवमेव खो, राजकुमार, ये ते खत्तियपण्डितापि ब्राह्मणपण्डितापि गहपतिपण्डितापि समणपण्डितापि पञ्हं अभिसङ्खरित्वा तथागतं उपसङ्कमित्वा पुच्छन्ति, ठानसोवेतं तथागतं पटिभाति। तं किस्स हेतु? सा हि, राजकुमार, तथागतस्स धम्मधातु सुप्पटिविद्धा यस्सा धम्मधातुया सुप्पटिविद्धत्ता ठानसोवेतं तथागतं पटिभाती”ति।
“Evameva kho, rājakumāra, ye te khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṁ abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti, ṭhānasovetaṁ tathāgataṁ paṭibhāti. Taṁ kissa hetu? Sā hi, rājakumāra, tathāgatassa dhammadhātu suppaṭividdhā yassā dhammadhātuyā suppaṭividdhattā ṭhānasovetaṁ tathāgataṁ paṭibhātī”ti.
“In the same way, when clever aristocrats, brahmins, householders, or ascetics come to see me with a question already planned, the answer just appears to me on the spot. Why is that? Because the Realized One has clearly comprehended the principle of the teachings, so that the answer just appears to him on the spot.”
एवं वुत्ते, अभयो राजकुमारो भगवन्तं एतदवोच: “अभिक्कन्तं, भन्ते, अभिक्कन्तं, भन्ते …पे… अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
Evaṁ vutte, abhayo rājakumāro bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When he had spoken, Prince Abhaya said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
अभयराजकुमारसुत्तं निट्ठितं अट्ठमं।
Abhayarājakumārasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
Footnotes:
