| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय ४२।१३
Saṁyutta Nikāya 42.13
The Related Suttas Collection 42.13
१। गामणिवग्ग
1. Gāmaṇivagga
1. Chiefs
पाटलियसुत्त
Pāṭaliyasutta
With Pāṭaliya
एकं समयं भगवा कोलियेसु विहरति उत्तरं नाम कोलियानं निगमो। अथ खो पाटलियो गामणि येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो पाटलियो गामणि भगवन्तं एतदवोच:
Ekaṁ samayaṁ bhagavā koliyesu viharati uttaraṁ nāma1 koliyānaṁ nigamo. Atha kho pāṭaliyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pāṭaliyo gāmaṇi bhagavantaṁ etadavoca:
At one time the Buddha was staying in the land of the Koliyans, where they have a town called Uttara. Then Pāṭaliya the chief went up to the Buddha, bowed, sat down to one side, and said to him:
“सुतं मेतं, भन्ते: ‘समणो गोतमो मायं जानातीऽति। ये ते, भन्ते, एवमाहंसु: ‘समणो गोतमो मायं जानातीऽति, कच्चि ते, भन्ते, भगवतो वुत्तवादिनो, न च भगवन्तं अभूतेन अब्भाचिक्खन्ति, धम्मस्स चानुधम्मं ब्याकरोन्ति, न च कोचि सहधम्मिको वादानुवादो गारय्हं ठानं आगच्छति? अनब्भाचिक्खितुकामा हि मयं, भन्ते, भगवन्तन्”ति।
“sutaṁ metaṁ, bhante: ‘samaṇo gotamo māyaṁ jānātī’ti. Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo māyaṁ jānātī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati? Anabbhācikkhitukāmā hi mayaṁ, bhante, bhagavantan”ti.
“Sir, I have heard this: ‘The ascetic Gotama knows magic.’ Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism? For we don’t want to misrepresent the Blessed One.”
“ये ते, गामणि, एवमाहंसु: ‘समणो गोतमो मायं जानातीऽति, वुत्तवादिनो चेव मे, ते न च मं अभूतेन अब्भाचिक्खन्ति, धम्मस्स चानुधम्मं ब्याकरोन्ति, न च कोचि सहधम्मिको वादानुवादो गारय्हं ठानं आगच्छती”ति।
“Ye te, gāmaṇi, evamāhaṁsu: ‘samaṇo gotamo māyaṁ jānātī’ti, vuttavādino ceva me, te na ca maṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti.
“Chief, those who say this repeat what I have said, and don’t misrepresent me with an untruth. Their explanation is in line with the teaching, and there are no legitimate grounds for rebuke and criticism.”
“सच्चंयेव किर, भो, मयं तेसं समणब्राह्मणानं न सद्दहाम: ‘समणो गोतमो मायं जानातीऽति, समणो खलु भो गोतमो मायावी”ति।
“Saccaṁyeva kira, bho, mayaṁ tesaṁ samaṇabrāhmaṇānaṁ na saddahāma: ‘samaṇo gotamo māyaṁ jānātī’ti, samaṇo khalu bho gotamo māyāvī”ti.
“Sir, we didn’t believe that what those ascetics and brahmins said was really true. But it seems the ascetic Gotama is a magician!”
“यो नु खो, गामणि, एवं वदेति: ‘अहं मायं जानामीऽति, सो एवं वदेति: ‘अहं मायावीऽ”ति।
“Yo nu kho, gāmaṇi, evaṁ vadeti: ‘ahaṁ māyaṁ jānāmī’ti, so evaṁ vadeti: ‘ahaṁ māyāvī’”ti.
“Chief, does someone who says ‘I know magic’ also say ‘I am a magician’?”
“तथेव तं भगवा होति, तथेव तं सुगत होती”ति।
“Tatheva taṁ bhagavā hoti, tatheva taṁ sugata hotī”ti.
“That’s right, Blessed One! That’s right, Holy One!”
“तेन हि, गामणि, तञ्ञेवेत्थ पटिपुच्छिस्सामि; यथा ते खमेय्य, तथा तं ब्याकरेय्यासि—
“Tena hi, gāmaṇi, taññevettha paṭipucchissāmi; yathā te khameyya, tathā taṁ byākareyyāsi—
“Well then, chief, I’ll ask you about this in return, and you can answer as you like.
तं किं मञ्ञसि, गामणि, जानासि त्वं कोलियानं लम्बचूळके भटे”ति?
Taṁ kiṁ maññasi, gāmaṇi, jānāsi tvaṁ koliyānaṁ lambacūḷake bhaṭe”ti?
What do you think, chief? Do you know the Koliyan officers with drooping headdresses?”
“जानामहं, भन्ते, कोलियानं लम्बचूळके भटे”ति।
“Jānāmahaṁ, bhante, koliyānaṁ lambacūḷake bhaṭe”ti.
“I know them, sir.”
“तं किं मञ्ञसि, गामणि, किमत्थिया कोलियानं लम्बचूळका भटा”ति?
“Taṁ kiṁ maññasi, gāmaṇi, kimatthiyā koliyānaṁ lambacūḷakā bhaṭā”ti?
“And what’s their job?”
“ये च, भन्ते, कोलियानं चोरा ते च पटिसेधेतुं, यानि च कोलियानं दूतेय्यानि तानि च वहातुं, एतदत्थिया, भन्ते, कोलियानं लम्बचूळका भटा”ति।
“Ye ca, bhante, koliyānaṁ corā te ca paṭisedhetuṁ, yāni ca koliyānaṁ dūteyyāni tāni ca vahātuṁ, etadatthiyā, bhante, koliyānaṁ lambacūḷakā bhaṭā”ti.
“To put a stop to bandits and to deliver messages for the Koliyans.”
“तं किं मञ्ञसि, गामणि, जानासि त्वं कोलियानं लम्बचूळके भटे सीलवन्ते वा ते दुस्सीले वा”ति?
“Taṁ kiṁ maññasi, gāmaṇi, jānāsi tvaṁ koliyānaṁ lambacūḷake bhaṭe sīlavante vā te dussīle vā”ti?
“What do you think, chief? Are the Koliyan officers with drooping headdresses moral or immoral?”
“जानामहं, भन्ते, कोलियानं लम्बचूळके भटे दुस्सीले पापधम्मे; ये च लोके दुस्सीला पापधम्मा कोलियानं लम्बचूळका भटा तेसं अञ्ञतरा”ति।
“Jānāmahaṁ, bhante, koliyānaṁ lambacūḷake bhaṭe dussīle pāpadhamme; ye ca loke dussīlā pāpadhammā koliyānaṁ lambacūḷakā bhaṭā tesaṁ aññatarā”ti.
“I know that they’re immoral, of bad character, sir. They are among those in the world who are immoral and of bad character.”
“यो नु खो, गामणि, एवं वदेय्य: ‘पाटलियो गामणि जानाति कोलियानं लम्बचूळके भटे दुस्सीले पापधम्मे, पाटलियोपि गामणि दुस्सीलो पापधम्मोऽति, सम्मा नु खो सो वदमानो वदेय्या”ति?
“Yo nu kho, gāmaṇi, evaṁ vadeyya: ‘pāṭaliyo gāmaṇi jānāti koliyānaṁ lambacūḷake bhaṭe dussīle pāpadhamme, pāṭaliyopi gāmaṇi dussīlo pāpadhammo’ti, sammā nu kho so vadamāno vadeyyā”ti?
“Would it be right to say that Pāṭaliya knows the Kolyian officers with drooping headdresses who are immoral, of bad character, so he too must be immoral and of bad character?”
“नो हेतं, भन्ते। अञ्ञे, भन्ते, कोलियानं लम्बचूळका भटा, अञ्ञोहमस्मि। अञ्ञथाधम्मा कोलियानं लम्बचूळका भटा, अञ्ञथाधम्मोहमस्मी”ति।
“No hetaṁ, bhante. Aññe, bhante, koliyānaṁ lambacūḷakā bhaṭā, aññohamasmi. Aññathādhammā koliyānaṁ lambacūḷakā bhaṭā, aññathādhammohamasmī”ti.
“No, sir. I’m quite different from the Koliyan officers with drooping headdresses, we have quite different characters.”
“त्वञ्हि नाम, गामणि, लच्छसि: ‘पाटलियो गामणि जानाति कोलियानं लम्बचूळके भटे दुस्सीले पापधम्मे, न च पाटलियो गामणि दुस्सीलो पापधम्मोऽति, कस्मा तथागतो न लच्छति: ‘तथागतो मायं जानाति, न च तथागतो मायावीऽति?
“Tvañhi nāma, gāmaṇi, lacchasi: ‘pāṭaliyo gāmaṇi jānāti koliyānaṁ lambacūḷake bhaṭe dussīle pāpadhamme, na ca pāṭaliyo gāmaṇi dussīlo pāpadhammo’ti, kasmā tathāgato na lacchati: ‘tathāgato māyaṁ jānāti, na ca tathāgato māyāvī’ti?
“So if you can know those officers of bad character while you are not of bad character, why can’t the Realized One know magic, without being a magician?
मायञ्चाहं, गामणि, पजानामि, मायाय च विपाकं, यथापटिपन्नो च मायावी कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति तञ्च पजानामि।
Māyañcāhaṁ, gāmaṇi, pajānāmi, māyāya ca vipākaṁ, yathāpaṭipanno ca māyāvī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi.
I understand magic and its result. And I understand how magicians practice so that when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
पाणातिपातञ्चाहं, गामणि, पजानामि, पाणातिपातस्स च विपाकं, यथापटिपन्नो च पाणातिपाती कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति तञ्च पजानामि। अदिन्नादानञ्चाहं, गामणि, पजानामि, अदिन्नादानस्स च विपाकं, यथापटिपन्नो च अदिन्नादायी कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति तञ्च पजानामि। कामेसुमिच्छाचारञ्चाहं, गामणि, पजानामि, कामेसुमिच्छाचारस्स च विपाकं, यथापटिपन्नो च कामेसुमिच्छाचारी कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति तञ्च पजानामि। मुसावादञ्चाहं, गामणि, पजानामि, मुसावादस्स च विपाकं, यथापटिपन्नो च मुसावादी कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति तञ्च पजानामि। पिसुणवाचञ्चाहं, गामणि, पजानामि, पिसुणवाचाय च विपाकं, यथापटिपन्नो च पिसुणवाचो कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति तञ्च पजानामि। फरुसवाचञ्चाहं, गामणि, पजानामि, फरुसवाचाय च विपाकं, यथापटिपन्नो च फरुसवाचो कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति तञ्च पजानामि। सम्फप्पलापञ्चाहं, गामणि, पजानामि, सम्फप्पलापस्स च विपाकं, यथापटिपन्नो च सम्फप्पलापी कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति तञ्च पजानामि। अभिज्झञ्चाहं, गामणि, पजानामि, अभिज्झाय च विपाकं, यथापटिपन्नो च अभिज्झालु कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति तञ्च पजानामि। ब्यापादपदोसञ्चाहं, गामणि, पजानामि, ब्यापादपदोसस्स च विपाकं, यथापटिपन्नो च ब्यापन्नचित्तो कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति तञ्च पजानामि। मिच्छादिट्ठिञ्चाहं, गामणि, पजानामि, मिच्छादिट्ठिया च विपाकं, यथापटिपन्नो च मिच्छादिट्ठिको कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति तञ्च पजानामि।
Pāṇātipātañcāhaṁ, gāmaṇi, pajānāmi, pāṇātipātassa ca vipākaṁ, yathāpaṭipanno ca pāṇātipātī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Adinnādānañcāhaṁ, gāmaṇi, pajānāmi, adinnādānassa ca vipākaṁ, yathāpaṭipanno ca adinnādāyī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Kāmesumicchācārañcāhaṁ, gāmaṇi, pajānāmi, kāmesumicchācārassa ca vipākaṁ, yathāpaṭipanno ca kāmesumicchācārī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Musāvādañcāhaṁ, gāmaṇi, pajānāmi, musāvādassa ca vipākaṁ, yathāpaṭipanno ca musāvādī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Pisuṇavācañcāhaṁ, gāmaṇi, pajānāmi, pisuṇavācāya ca vipākaṁ, yathāpaṭipanno ca pisuṇavāco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Pharusavācañcāhaṁ, gāmaṇi, pajānāmi, pharusavācāya ca vipākaṁ, yathāpaṭipanno ca pharusavāco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Samphappalāpañcāhaṁ, gāmaṇi, pajānāmi, samphappalāpassa ca vipākaṁ, yathāpaṭipanno ca samphappalāpī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Abhijjhañcāhaṁ, gāmaṇi, pajānāmi, abhijjhāya ca vipākaṁ, yathāpaṭipanno ca abhijjhālu kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Byāpādapadosañcāhaṁ, gāmaṇi, pajānāmi, byāpādapadosassa ca vipākaṁ, yathāpaṭipanno ca byāpannacitto kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Micchādiṭṭhiñcāhaṁ, gāmaṇi, pajānāmi, micchādiṭṭhiyā ca vipākaṁ, yathāpaṭipanno ca micchādiṭṭhiko kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi.
I understand killing living creatures and its result. And I understand how those who kill living creatures practice so that when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. I understand stealing … sexual misconduct … lying … divisive speech … harsh speech … talking nonsense … covetousness … ill will … wrong view and its result. And I understand how those who have wrong view practice so that when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
सन्ति हि, गामणि, एके समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘यो कोचि पाणमतिपातेति, सब्बो सो दिट्ठेव धम्मे दुक्खं दोमनस्सं पटिसंवेदयति। यो कोचि अदिन्नं आदियति, सब्बो सो दिट्ठेव धम्मे दुक्खं दोमनस्सं पटिसंवेदयति। यो कोचि कामेसु मिच्छा चरति, सब्बो सो दिट्ठेव धम्मे दुक्खं दोमनस्सं पटिसंवेदयति। यो कोचि मुसा भणति, सब्बो सो दिट्ठेव धम्मे दुक्खं दोमनस्सं पटिसंवेदयतीऽति।
Santi hi, gāmaṇi, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayati. Yo koci adinnaṁ ādiyati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayati. Yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayati. Yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti.
There are some ascetics and brahmins who have this doctrine and view: ‘Everyone who kills living creatures experiences pain and sadness in the present life. Everyone who steals … commits sexual misconduct … lies experiences pain and sadness in the present life.’
दिस्सति खो पन, गामणि, इधेकच्चो माली कुण्डली सुन्हातो सुविलित्तो कप्पितकेसमस्सु इत्थिकामेहि राजा मञ्ञे परिचारेन्तो। तमेनं एवमाहंसु: ‘अम्भो, अयं पुरिसो किं अकासि माली कुण्डली सुन्हातो सुविलित्तो कप्पितकेसमस्सु इत्थिकामेहि राजा मञ्ञे परिचारेतीऽति? तमेनं एवमाहंसु: ‘अम्भो, अयं पुरिसो रञ्ञो पच्चत्थिकं पसय्ह जीविता वोरोपेसि। तस्स राजा अत्तमनो अभिहारमदासि। तेनायं पुरिसो माली कुण्डली सुन्हातो सुविलित्तो कप्पितकेसमस्सु, इत्थिकामेहि राजा मञ्ञे परिचारेतीऽति।
Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto2 suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso rañño paccatthikaṁ pasayha jīvitā voropesi. Tassa rājā attamano abhihāramadāsi. Tenāyaṁ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu, itthikāmehi rājā maññe paricāretī’ti.
But you can see someone, garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king. You might ask someone: ‘Mister, what did that man do?’ And they’d reply: ‘Mister, that man attacked the king’s enemy and killed them. The king was delighted and gave him this reward. That’s why he’s garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king.’
दिस्सति खो, गामणि, इधेकच्चो दळ्हाय रज्जुया पच्छाबाहं गाळ्हबन्धनं बन्धित्वा खुरमुण्डं करित्वा खरस्सरेन पणवेन रथियाय रथियं सिङ्घाटकेन सिङ्घाटकं परिनेत्वा, दक्खिणेन द्वारेन निक्खामेत्वा, दक्खिणतो नगरस्स सीसं छिज्जमानो। तमेनं एवमाहंसु: ‘अम्भो, अयं पुरिसो किं अकासि, दळ्हाय रज्जुया पच्छाबाहं गाळ्हबन्धनं बन्धित्वा खुरमुण्डं करित्वा खरस्सरेन पणवेन रथियाय रथियं सिङ्घाटकेन सिङ्घाटकं परिनेत्वा दक्खिणेन द्वारेन निक्खामेत्वा दक्खिणतो नगरस्स सीसं छिन्दतीऽति? तमेनं एवमाहंसु: ‘अम्भो, अयं पुरिसो राजवेरी इत्थिं वा पुरिसं वा जीविता वोरोपेसि, तेन नं राजानो गहेत्वा एवरूपं कम्मकारणं कारेन्तीऽति।
Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ3 siṅghāṭakena siṅghāṭakaṁ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṁ chijjamāno. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi, daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindatī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso rājaverī itthiṁ vā purisaṁ vā jīvitā voropesi, tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti.
And you can see someone else, his arms tied tightly behind his back with a strong rope. His head is shaven and he’s marched from street to street and from square to square to the beating of a harsh drum. Then he’s taken out the south gate and there, to the south of the city, they chop off his head. You might ask someone: ‘Mister, what did that man do?’ And they’d reply: ‘Mister, that man is an enemy of the king, and he has murdered a man or a woman. That’s why the rulers arrested him and inflicted such punishment.’
तं किं मञ्ञसि, गामणि, अपि नु ते एवरूपं दिट्ठं वा सुतं वा”ति?
Taṁ kiṁ maññasi, gāmaṇi, api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti?
What do you think, chief? Have you seen or heard of such a thing?”
“दिट्ठञ्च नो, भन्ते, सुतञ्च सुय्यिस्सति चा”ति।
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.
“Sir, we have seen it and heard of it, and we will hear of it again.”
“तत्र, गामणि, ये ते समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘यो कोचि पाणमतिपातेति, सब्बो सो दिट्ठेव धम्मे दुक्खं दोमनस्सं पटिसंवेदयतीऽति, सच्चं वा ते आहंसु मुसा वा”ति?
“Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vā”ti?
“Since this is so, the ascetics and brahmins whose view is that everyone who kills living creatures experiences pain and sadness in the present life: are they right or wrong?”
“मुसा, भन्ते”।
“Musā, bhante”.
“They’re wrong, sir.”
“ये पन ते तुच्छं मुसा विलपन्ति, सीलवन्तो वा ते दुस्सीला वा”ति?
“Ye pana te tucchaṁ musā vilapanti, sīlavanto vā te dussīlā vā”ti?
“But those who speak hollow, false nonsense: are they moral or immoral?”
“दुस्सीला, भन्ते”।
“Dussīlā, bhante”.
“Immoral, sir.”
“ये पन ते दुस्सीला पापधम्मा मिच्छापटिपन्ना वा ते सम्मापटिपन्ना वा”ति?
“Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā”ti?
“And are those who are immoral, of bad character practicing wrongly or rightly?”
“मिच्छापटिपन्ना, भन्ते”।
“Micchāpaṭipannā, bhante”.
“They’re practicing wrongly, sir.”
“ये पन ते मिच्छापटिपन्ना मिच्छादिट्ठिका वा ते सम्मादिट्ठिका वा”ति?
“Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā”ti?
“And do those who are practicing wrongly have wrong view or right view?”
“मिच्छादिट्ठिका, भन्ते”।
“Micchādiṭṭhikā, bhante”.
“They have wrong view, sir.”
“ये पन ते मिच्छादिट्ठिका कल्लं नु तेसु पसीदितुन्”ति?
“Ye pana te micchādiṭṭhikā kallaṁ nu tesu pasīditun”ti?
“But is it appropriate to have confidence in those of wrong view?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“दिस्सति खो पन, गामणि, इधेकच्चो माली कुण्डली …पे… इत्थिकामेहि राजा मञ्ञे परिचारेन्तो। तमेनं एवमाहंसु: ‘अम्भो, अयं पुरिसो किं अकासि माली कुण्डली …पे… इत्थिकामेहि राजा मञ्ञे परिचारेतीऽति? तमेनं एवमाहंसु: ‘अम्भो, अयं पुरिसो रञ्ञो पच्चत्थिकस्स पसय्ह रतनं अहासि। तस्स राजा अत्तमनो अभिहारमदासि। तेनायं पुरिसो माली कुण्डली …पे… इत्थिकामेहि राजा मञ्ञे परिचारेतीऽति।
“Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricārento. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso rañño paccatthikassa pasayha ratanaṁ ahāsi. Tassa rājā attamano abhihāramadāsi. Tenāyaṁ puriso mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti.
“You can see someone, garlanded and adorned … ‘Mister, that man attacked the king’s enemy and took their valuables. The king was delighted and gave him this reward. …’ …
दिस्सति खो, गामणि, इधेकच्चो दळ्हाय रज्जुया …पे… दक्खिणतो नगरस्स सीसं छिज्जमानो तमेनं एवमाहंसु: ‘अम्भो, अयं पुरिसो किं अकासि दळ्हाय रज्जुया …पे… दक्खिणतो नगरस्स सीसं छिन्दतीऽति? तमेनं एवमाहंसु: ‘अम्भो, अयं पुरिसो गामा वा अरञ्ञा वा अदिन्नं थेय्यसङ्खातं आदियि। तेन नं राजानो गहेत्वा एवरूपं कम्मकारणं कारेन्तीऽति। तं किं मञ्ञसि, गामणि, अपि नु ते एवरूपं दिट्ठं वा सुतं वा”ति?
Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṁ chijjamāno tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṁ chindatī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyi. Tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti. Taṁ kiṁ maññasi, gāmaṇi, api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti?
And you can see someone else, his arms tied tightly behind his back … ‘Mister, that man took something from a village or wilderness, with the intention to commit theft. That’s why the rulers arrested him and inflicted such punishment.’ What do you think, chief? Have you seen or heard of such a thing?”
“दिट्ठञ्च नो, भन्ते, सुतञ्च सुय्यिस्सति चा”ति।
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.
“Sir, we have seen it and heard of it, and we will hear of it again.”
“तत्र, गामणि, ये ते समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘यो कोचि अदिन्नं आदियति, सब्बो सो दिट्ठेव धम्मे दुक्खं दोमनस्सं पटिसंवेदयतीऽति, सच्चं वा ते आहंसु मुसा वाति …पे… कल्लं नु तेसु पसीदितुन्”ति?
“Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yo koci adinnaṁ ādiyati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vāti …pe… kallaṁ nu tesu pasīditun”ti?
“Since this is so, the ascetics and brahmins whose view is that everyone who steals experiences pain and sadness in the present life: are they right or wrong? … Is it appropriate to have confidence in them?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“दिस्सति खो पन, गामणि, इधेकच्चो माली कुण्डली …पे… इत्थिकामेहि राजा मञ्ञे परिचारेन्तो। तमेनं एवमाहंसु: ‘अम्भो, अयं पुरिसो किं अकासि माली कुण्डली …पे… इत्थिकामेहि राजा मञ्ञे परिचारेतीऽति? तमेनं एवमाहंसु: ‘अम्भो, अयं पुरिसो रञ्ञो पच्चत्थिकस्स दारेसु चारित्तं आपज्जि। तस्स राजा अत्तमनो अभिहारमदासि। तेनायं पुरिसो माली कुण्डली …पे… इत्थिकामेहि राजा मञ्ञे परिचारेतीऽति।
“Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricārento. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso rañño paccatthikassa dāresu cārittaṁ āpajji. Tassa rājā attamano abhihāramadāsi. Tenāyaṁ puriso mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti.
“You can see someone, garlanded and adorned … ‘Mister, that man had sexual relations with the wives of an enemy king. The king was delighted and gave him this reward. …’ …
दिस्सति खो, गामणि, इधेकच्चो दळ्हाय रज्जुया …पे… दक्खिणतो नगरस्स सीसं छिज्जमानो। तमेनं एवमाहंसु: ‘अम्भो, अयं पुरिसो किं अकासि दळ्हाय रज्जुया …पे… दक्खिणतो नगरस्स सीसं छिन्दतीऽति? तमेनं एवमाहंसु: ‘अम्भो, अयं पुरिसो कुलित्थीसु कुलकुमारीसु चारित्तं आपज्जि, तेन नं राजानो गहेत्वा एवरूपं कम्मकारणं कारेन्तीऽति। तं किं मञ्ञसि, गामणि, अपि नु ते एवरूपं दिट्ठं वा सुतं वा”ति?
Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṁ chijjamāno. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṁ chindatī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kulitthīsu kulakumārīsu cārittaṁ āpajji, tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti. Taṁ kiṁ maññasi, gāmaṇi, api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti?
And you can see someone else, his arms tied tightly behind his back … ‘Mister, that man had sexual relations with the women and maidens of good families. That’s why the rulers arrested him and inflicted such punishment.’ What do you think, chief? Have you seen or heard of such a thing?”
“दिट्ठञ्च नो, भन्ते, सुतञ्च सुय्यिस्सति चा”ति।
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.
“Sir, we have seen it and heard of it, and we will hear of it again.”
“तत्र, गामणि, ये ते समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘यो कोचि कामेसु मिच्छा चरति, सब्बो सो दिट्ठेव धम्मे दुक्खं दोमनस्सं पटिसंवेदयतीऽति, सच्चं वा ते आहंसु मुसा वाति …पे… कल्लं नु तेसु पसीदितुन्”ति?
“Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vāti …pe… kallaṁ nu tesu pasīditun”ti?
“Since this is so, the ascetics and brahmins whose view is that everyone who commits sexual misconduct experiences pain and sadness in the present life: are they right or wrong? … Is it appropriate to have confidence in them?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“दिस्सति खो पन, गामणि, इधेकच्चो माली कुण्डली सुन्हातो सुविलित्तो कप्पितकेसमस्सु इत्थिकामेहि राजा मञ्ञे परिचारेन्तो। तमेनं एवमाहंसु: ‘अम्भो, अयं पुरिसो किं अकासि माली कुण्डली सुन्हातो सुविलित्तो कप्पितकेसमस्सु इत्थिकामेहि राजा मञ्ञे परिचारेतीऽति? तमेनं एवमाहंसु: ‘अम्भो, अयं पुरिसो राजानं मुसावादेन हासेसि। तस्स राजा अत्तमनो अभिहारमदासि। तेनायं पुरिसो माली कुण्डली सुन्हातो सुविलित्तो कप्पितकेसमस्सु इत्थिकामेहि राजा मञ्ञे परिचारेतीऽति।
“Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso rājānaṁ musāvādena hāsesi. Tassa rājā attamano abhihāramadāsi. Tenāyaṁ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti.
“And you can see someone, garlanded and adorned … ‘Mister, that man amused the king with lies. The king was delighted and gave him this reward. …’ …
दिस्सति खो, गामणि, इधेकच्चो दळ्हाय रज्जुया पच्छाबाहं गाळ्हबन्धनं बन्धित्वा खुरमुण्डं करित्वा खरस्सरेन पणवेन रथियाय रथियं सिङ्घाटकेन सिङ्घाटकं परिनेत्वा दक्खिणेन द्वारेन निक्खामेत्वा दक्खिणतो नगरस्स सीसं छिज्जमानो। तमेनं एवमाहंसु: ‘अम्भो, अयं पुरिसो किं अकासि दळ्हाय रज्जुया पच्छाबाहं गाळ्हबन्धनं बन्धित्वा खुरमुण्डं करित्वा खरस्सरेन पणवेन रथियाय रथियं सिङ्घाटकेन सिङ्घाटकं परिनेत्वा, दक्खिणेन द्वारेन निक्खामेत्वा, दक्खिणतो नगरस्स सीसं छिन्दतीऽति? तमेनं एवमाहंसु: ‘अम्भो, अयं पुरिसो गहपतिस्स वा गहपतिपुत्तस्स वा मुसावादेन अत्थं भञ्जि, तेन नं राजानो गहेत्वा एवरूपं कम्मकारणं कारेन्तीऽति। तं किं मञ्ञसि, गामणि, अपि नु ते एवरूपं दिट्ठं वा सुतं वा”ति?
Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chijjamāno. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṁ chindatī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṁ bhañji, tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti. Taṁ kiṁ maññasi, gāmaṇi, api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti?
And you can see someone else, his arms tied tightly behind his back … ‘Mister, that man has ruined a householder or householder’s child by lying. That’s why the rulers arrested him and inflicted such punishment.’ What do you think, chief? Have you seen or heard of such a thing?”
“दिट्ठञ्च नो, भन्ते, सुतञ्च सुय्यिस्सति चा”ति।
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.
“Sir, we have seen it and heard of it, and we will hear of it again.”
“तत्र, गामणि, ये ते समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘यो कोचि मुसा भणति, सब्बो सो दिट्ठेव धम्मे दुक्खं दोमनस्सं पटिसंवेदयतीऽति, सच्चं वा ते आहंसु मुसा वा”ति?
“Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vā”ti?
“Since this is so, the ascetics and brahmins whose view is that everyone who lies experiences pain and sadness in the present life: are they right or wrong?”
“मुसा, भन्ते”।
“Musā, bhante”.
“They’re wrong, sir.”
“ये पन ते तुच्छं मुसा विलपन्ति सीलवन्तो वा ते दुस्सीला वा”ति?
“Ye pana te tucchaṁ musā vilapanti sīlavanto vā te dussīlā vā”ti?
“But those who speak hollow, false nonsense: are they moral or immoral?”
“दुस्सीला, भन्ते”।
“Dussīlā, bhante”.
“Immoral, sir.”
“ये पन ते दुस्सीला पापधम्मा मिच्छापटिपन्ना वा ते सम्मापटिपन्ना वा”ति?
“Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā”ti?
“And are those who are immoral, of bad character practicing wrongly or rightly?”
“मिच्छापटिपन्ना, भन्ते”।
“Micchāpaṭipannā, bhante”.
“They’re practicing wrongly, sir.”
“ये पन ते मिच्छापटिपन्ना मिच्छादिट्ठिका वा ते सम्मादिट्ठिका वा”ति?
“Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā”ti?
“And do those who are practicing wrongly have wrong view or right view?”
“मिच्छादिट्ठिका, भन्ते”।
“Micchādiṭṭhikā, bhante”.
“They have wrong view, sir.”
“ये पन ते मिच्छादिट्ठिका कल्लं नु तेसु पसीदितुन्”ति?
“Ye pana te micchādiṭṭhikā kallaṁ nu tesu pasīditun”ti?
“But is it appropriate to have confidence in those of wrong view?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.
“अच्छरियं, भन्ते, अब्भुतं, भन्ते। अत्थि मे, भन्ते, आवसथागारं। तत्थ अत्थि मञ्चकानि, अत्थि आसनानि, अत्थि उदकमणिको, अत्थि तेलप्पदीपो। तत्थ यो समणो वा ब्राह्मणो वा वासं उपेति, तेनाहं यथासत्ति यथाबलं संविभजामि। भूतपुब्बं, भन्ते, चत्तारो सत्थारो नानादिट्ठिका नानाखन्तिका नानारुचिका, तस्मिं आवसथागारे वासं उपगच्छुं।
“Acchariyaṁ, bhante, abbhutaṁ, bhante. Atthi me, bhante, āvasathāgāraṁ. Tattha atthi mañcakāni, atthi āsanāni, atthi udakamaṇiko, atthi telappadīpo. Tattha yo samaṇo vā brāhmaṇo vā vāsaṁ upeti, tenāhaṁ yathāsatti yathābalaṁ saṁvibhajāmi. Bhūtapubbaṁ, bhante, cattāro satthāro nānādiṭṭhikā nānākhantikā nānārucikā, tasmiṁ āvasathāgāre vāsaṁ upagacchuṁ.
It’s incredible, sir, it’s amazing! I have a guest house, where there are cots, seats, water pots, and oil lamps. Whenever an ascetic or brahmin comes to stay, I share what I have as best I can. Once it so happened, sir, that four teachers of different views and opinions came to stay at my guest house.
एको सत्था एवंवादी एवंदिट्ठि: ‘नत्थि दिन्नं, नत्थि यिट्ठं, नत्थि हुतं, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाको। नत्थि अयं लोको, नत्थि परो लोको, नत्थि माता, नत्थि पिता, नत्थि सत्ता ओपपातिका, नत्थि लोके समणब्राह्मणा सम्मग्गता सम्मापटिपन्ना ये इमञ्च लोकं परञ्च लोकं सयं अभिञ्ञा सच्छिकत्वा पवेदेन्तीऽति।
Eko satthā evaṁvādī evaṁdiṭṭhi: ‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko. Natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.
One teacher had this doctrine and view: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
एको सत्था एवंवादी एवंदिट्ठि: ‘अत्थि दिन्नं, अत्थि यिट्ठं, अत्थि हुतं, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाको, अत्थि अयं लोको, अत्थि परो लोको, अत्थि माता, अत्थि पिता, अत्थि सत्ता ओपपातिका, अत्थि लोके समणब्राह्मणा सम्मग्गता सम्मापटिपन्ना, ये इमञ्च लोकं परञ्च लोकं सयं अभिञ्ञा सच्छिकत्वा पवेदेन्तीऽति।
Eko satthā evaṁvādī evaṁdiṭṭhi: ‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.
One teacher had this doctrine and view: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
एको सत्था एवंवादी एवंदिट्ठि: ‘करोतो कारयतो, छिन्दतो छेदापयतो, पचतो पाचापयतो, सोचयतो सोचापयतो, किलमतो किलमापयतो, फन्दतो फन्दापयतो, पाणमतिपातयतो, अदिन्नं आदियतो, सन्धिं छिन्दतो, निल्लोपं हरतो, एकागारिकं करोतो, परिपन्थे तिट्ठतो, परदारं गच्छतो, मुसा भणतो, करोतो न करीयति पापं। खुरपरियन्तेन चेपि चक्केन यो इमिस्सा पथविया पाणे एकं मंसखलं एकं मंसपुञ्जं करेय्य, नत्थि ततोनिदानं पापं, नत्थि पापस्स आगमो। दक्खिणञ्चेपि गङ्गाय तीरं गच्छेय्य हनन्तो घातेन्तो छिन्दन्तो छेदापेन्तो पचन्तो पाचापेन्तो, नत्थि ततोनिदानं पापं, नत्थि पापस्स आगमो। उत्तरञ्चेपि गङ्गाय तीरं गच्छेय्य ददन्तो दापेन्तो यजन्तो यजापेन्तो, नत्थि ततोनिदानं पुञ्ञं, नत्थि पुञ्ञस्स आगमो। दानेन दमेन संयमेन सच्चवज्जेन नत्थि पुञ्ञं, नत्थि पुञ्ञस्स आगमोऽति।
Eko satthā evaṁvādī evaṁdiṭṭhi: ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.
One teacher had this doctrine and view: ‘The one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit. In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’
एको सत्था एवंवादी एवंदिट्ठि: ‘करोतो कारयतो, छिन्दतो छेदापयतो, पचतो पाचापयतो, सोचयतो सोचापयतो, किलमतो किलमापयतो, फन्दतो फन्दापयतो, पाणमतिपातयतो, अदिन्नं आदियतो, सन्धिं छिन्दतो, निल्लोपं हरतो, एकागारिकं करोतो, परिपन्थे तिट्ठतो, परदारं गच्छतो, मुसा भणतो, करोतो करीयति पापं। खुरपरियन्तेन चेपि चक्केन यो इमिस्सा पथविया पाणे एकं मंसखलं एकं मंसपुञ्जं करेय्य, अत्थि ततोनिदानं पापं, अत्थि पापस्स आगमो। दक्खिणञ्चेपि गङ्गाय तीरं गच्छेय्य हनन्तो घातेन्तो छिन्दन्तो छेदापेन्तो पचन्तो पाचापेन्तो, अत्थि ततोनिदानं पापं, अत्थि पापस्स आगमो। उत्तरञ्चेपि गङ्गाय तीरं गच्छेय्य ददन्तो दापेन्तो, यजन्तो यजापेन्तो, अत्थि ततोनिदानं पुञ्ञं, अत्थि पुञ्ञस्स आगमो। दानेन दमेन संयमेन सच्चवज्जेन अत्थि पुञ्ञं, अत्थि पुञ्ञस्स आगमोऽति।
Eko satthā evaṁvādī evaṁdiṭṭhi: ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti.
One teacher had this doctrine and view: ‘The one who acts does a bad deed when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. A bad deed is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, evil comes of that, and an outcome of evil. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, evil comes of that, and an outcome of evil. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, merit comes of that, and an outcome of merit. In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.’
तस्स मय्हं, भन्ते, अहुदेव कङ्खा, अहु विचिकिच्छा: ‘कोसु नाम इमेसं भवतं समणब्राह्मणानं सच्चं आह, को मुसाऽ”ति?
Tassa mayhaṁ, bhante, ahudeva kaṅkhā, ahu vicikicchā: ‘kosu nāma imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ āha, ko musā’”ti?
I had doubt and uncertainty about that: ‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’”
“अलञ्हि ते, गामणि, कङ्खितुं, अलं विचिकिच्छितुं। कङ्खनीये च पन ते ठाने विचिकिच्छा उप्पन्ना”ति।
“Alañhi te, gāmaṇi, kaṅkhituṁ, alaṁ vicikicchituṁ. Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā”ti.
“Chief, no wonder you’re doubting and uncertain. Doubt has come up in you about an uncertain matter.”
“एवं पसन्नोहं, भन्ते, भगवति। पहोति मे भगवा तथा धम्मं देसेतुं यथाहं इमं कङ्खाधम्मं पजहेय्यन्”ति।
“Evaṁ pasannohaṁ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṁ desetuṁ yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan”ti.
“I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.”
“अत्थि, गामणि, धम्मसमाधि। तत्र चे त्वं चित्तसमाधिं पटिलभेय्यासि। एवं त्वं इमं कङ्खाधम्मं पजहेय्यासि।
“Atthi, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi. Evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.
“Chief, there is immersion based on understanding of principle. If you gain such mental immersion, you can give up that state of uncertainty.
कतमो च, गामणि, धम्मसमाधि? इध, गामणि, अरियसावको पाणातिपातं पहाय पाणातिपाता पटिविरतो होति, अदिन्नादानं पहाय अदिन्नादाना पटिविरतो होति, कामेसुमिच्छाचारं पहाय कामेसुमिच्छाचारा पटिविरतो होति, मुसावादं पहाय मुसावादा पटिविरतो होति, पिसुणं वाचं पहाय पिसुणाय वाचाय पटिविरतो होति, फरुसं वाचं पहाय फरुसाय वाचाय पटिविरतो होति, सम्फप्पलापं पहाय सम्फप्पलापा पटिविरतो होति, अभिज्झं पहाय अनभिज्झालु होति, ब्यापादपदोसं पहाय अब्यापन्नचित्तो होति, मिच्छादिट्ठिं पहाय सम्मादिट्ठिको होति।
Katamo ca, gāmaṇi, dhammasamādhi? Idha, gāmaṇi, ariyasāvako pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṁ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṁ pahāya musāvādā paṭivirato hoti, pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti, samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, abhijjhaṁ pahāya anabhijjhālu hoti, byāpādapadosaṁ pahāya abyāpannacitto hoti, micchādiṭṭhiṁ pahāya sammādiṭṭhiko hoti.
And what is immersion based on understanding of principle? It’s when a noble disciple has given up killing living creatures, stealing, sexual misconduct, lying, divisive speech, harsh speech, talking nonsense, covetousness, ill will, and wrong view.
स खो सो, गामणि, अरियसावको एवं विगताभिज्झो विगतब्यापादो असम्मूळ्हो सम्पजानो पटिस्सतो मेत्तासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं, तथा ततियं, तथा चतुत्थं, इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं मेत्तासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्यापज्जेन फरित्वा विहरति।
Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. 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.
सो इति पटिसञ्चिक्खति: ‘य्वायं सत्था एवंवादी एवंदिट्ठि: “नत्थि दिन्नं, नत्थि यिट्ठं, नत्थि हुतं, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाको, नत्थि अयं लोको, नत्थि परो लोको, नत्थि माता, नत्थि पिता, नत्थि सत्ता ओपपातिका, नत्थि लोके समणब्राह्मणा, सम्मग्गता सम्मापटिपन्ना ये इमञ्च लोकं परञ्च लोकं सयं अभिञ्ञा सच्छिकत्वा पवेदेन्ती”ति। सचे तस्स भोतो सत्थुनो सच्चं वचनं, अपण्णकताय मय्हं, य्वाहं न किञ्चि ब्याबाधेमि तसं वा थावरं वा? उभयमेत्थ कटग्गाहो, यं चम्हि कायेन संवुतो वाचाय संवुतो मनसा संवुतो, यञ्च कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जिस्सामीऽति।
So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ4 na kiñci5 byābādhemi tasaṁ vā thāvaraṁ vā? Ubhayamettha6 kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti.
They reflect thus: ‘That teacher who had this doctrine and view: “There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.” If what this good teacher says is true, it’s a safe bet for me to not hurt any creature firm or frail. I win on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’
तस्स पामोज्जं जायति। पमुदितस्स पीति जायति। पीतिमनस्स कायो पस्सम्भति। पस्सद्धकायो सुखं वेदयति। सुखिनो चित्तं समाधियति। अयं खो, गामणि, धम्मसमाधि। तत्र चे त्वं चित्तसमाधिं पटिलभेय्यासि, एवं त्वं इमं कङ्खाधम्मं पजहेय्यासि।
Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.
Joy springs up in them. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. This is that immersion based on understanding of principle. If you gain such mental immersion, you can give up that state of uncertainty.
स खो सो, गामणि, अरियसावको एवं विगताभिज्झो विगतब्यापादो असम्मूळ्हो सम्पजानो पटिस्सतो मेत्तासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं, तथा ततियं, तथा चतुत्थं, इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं मेत्तासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्यापज्जेन फरित्वा विहरति।
Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. 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.
सो इति पटिसञ्चिक्खति: ‘य्वायं सत्था एवंवादी एवंदिट्ठि: “अत्थि दिन्नं, अत्थि यिट्ठं, अत्थि हुतं, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाको, अत्थि अयं लोको, अत्थि परो लोको, अत्थि माता, अत्थि पिता, अत्थि सत्ता ओपपातिका, अत्थि लोके समणब्राह्मणा, सम्मग्गता सम्मापटिपन्ना ये इमञ्च लोकं परञ्च लोकं सयं अभिञ्ञा सच्छिकत्वा पवेदेन्ती”ति। सचे तस्स भोतो सत्थुनो सच्चं वचनं, अपण्णकताय मय्हं, य्वाहं न किञ्चि ब्याबाधेमि तसं वा थावरं वा? उभयमेत्थ कटग्गाहो, यं चम्हि कायेन संवुतो वाचाय संवुतो मनसा संवुतो, यञ्च कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जिस्सामीऽति।
So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti.
They reflect thus: ‘That teacher who had this doctrine and view: “There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.” If what this good teacher says is true, it’s a safe bet for me to not hurt any creature firm or frail. I win on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’
तस्स पामोज्जं जायति। पमुदितस्स पीति जायति। पीतिमनस्स कायो पस्सम्भति। पस्सद्धकायो सुखं वेदयति। सुखिनो चित्तं समाधियति। अयं खो, गामणि, धम्मसमाधि। तत्र चे त्वं चित्तसमाधिं पटिलभेय्यासि, एवं त्वं इमं कङ्खाधम्मं पजहेय्यासि।
Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.
Joy springs up in them. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. This is that immersion based on understanding of principle. If you gain such mental immersion, you can give up that state of uncertainty.
स खो सो, गामणि, अरियसावको एवं विगताभिज्झो विगतब्यापादो असम्मूळ्हो सम्पजानो पटिस्सतो मेत्तासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं, तथा ततियं, तथा चतुत्थं, इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं मेत्तासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्यापज्जेन फरित्वा विहरति।
Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. 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.
सो इति पटिसञ्चिक्खति: ‘य्वायं सत्था एवंवादी एवंदिट्ठि: “करोतो कारयतो, छिन्दतो छेदापयतो, पचतो पाचापयतो, सोचयतो सोचापयतो, किलमतो किलमापयतो, फन्दतो फन्दापयतो, पाणमतिपातयतो, अदिन्नं आदियतो, सन्धिं छिन्दतो, निल्लोपं हरतो, एकागारिकं करोतो, परिपन्थे तिट्ठतो, परदारं गच्छतो, मुसा भणतो, करोतो न करीयति पापं। खुरपरियन्तेन चेपि चक्केन यो इमिस्सा पथविया पाणे एकं मंसखलं एकं मंसपुञ्जं करेय्य, नत्थि ततोनिदानं पापं, नत्थि पापस्स आगमो। दक्खिणञ्चेपि गङ्गाय तीरं गच्छेय्य हनन्तो घातेन्तो छिन्दन्तो छेदापेन्तो पचन्तो पाचापेन्तो, नत्थि ततोनिदानं पापं, नत्थि पापस्स आगमो। उत्तरञ्चेपि गङ्गाय तीरं गच्छेय्य ददन्तो दापेन्तो, यजन्तो यजापेन्तो, नत्थि ततोनिदानं पुञ्ञं, नत्थि पुञ्ञस्स आगमो। दानेन दमेन संयमेन सच्चवज्जेन नत्थि पुञ्ञं, नत्थि पुञ्ञस्स आगमो”ति। सचे तस्स भोतो सत्थुनो सच्चं वचनं, अपण्णकताय मय्हं, य्वाहं न किञ्चि ब्याबाधेमि तसं वा थावरं वा? उभयमेत्थ कटग्गाहो, यं चम्हि कायेन संवुतो वाचाय संवुतो मनसा संवुतो, यञ्च कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जिस्सामीऽति।
So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo”ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti.
They reflect thus: ‘That teacher who had this doctrine and view: “The one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit. In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.” If what this good teacher says is true, it’s a safe bet for me to not hurt any creature firm or frail. I win on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’
तस्स पामोज्जं जायति। पमुदितस्स पीति जायति। पीतिमनस्स कायो पस्सम्भति। पस्सद्धकायो सुखं वेदयति। सुखिनो चित्तं समाधियति। अयं खो, गामणि, धम्मसमाधि तत्र चे त्वं चित्तसमाधिं पटिलभेय्यासि, एवं त्वं इमं कङ्खाधम्मं पजहेय्यासि।
Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.
Joy springs up in them. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. This is that immersion based on understanding of principle. If you gain such mental immersion, you can give up that state of uncertainty.
स खो सो, गामणि, अरियसावको एवं विगताभिज्झो विगतब्यापादो असम्मूळ्हो सम्पजानो पटिस्सतो मेत्तासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं, तथा ततियं, तथा चतुत्थं, इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं मेत्तासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्यापज्जेन फरित्वा विहरति।
Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. 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.
सो इति पटिसञ्चिक्खति: ‘य्वायं सत्था एवंवादी एवंदिट्ठि: “करोतो कारयतो, छिन्दतो छेदापयतो, पचतो पाचापयतो, सोचयतो सोचापयतो, किलमतो किलमापयतो, फन्दतो फन्दापयतो, पाणमतिपातयतो, अदिन्नं आदियतो, सन्धिं छिन्दतो, निल्लोपं हरतो, एकागारिकं करोतो, परिपन्थे तिट्ठतो, परदारं गच्छतो, मुसा भणतो, करोतो करीयति पापं। खुरपरियन्तेन चेपि चक्केन यो इमिस्सा पथविया पाणे एकं मंसखलं एकं मंसपुञ्जं करेय्य, अत्थि ततोनिदानं पापं, अत्थि पापस्स आगमो। दक्खिणञ्चेपि गङ्गाय तीरं गच्छेय्य हनन्तो घातेन्तो छिन्दन्तो छेदापेन्तो पचन्तो पाचापेन्तो, अत्थि ततोनिदानं पापं, अत्थि पापस्स आगमो। उत्तरञ्चेपि गङ्गाय तीरं गच्छेय्य ददन्तो दापेन्तो, यजन्तो यजापेन्तो, अत्थि ततोनिदानं पुञ्ञं, अत्थि पुञ्ञस्स आगमो। दानेन दमेन संयमेन सच्चवज्जेन अत्थि पुञ्ञं अत्थि पुञ्ञस्स आगमो”ति। सचे तस्स भोतो सत्थुनो सच्चं वचनं, अपण्णकताय मय्हं, य्वाहं न किञ्चि ब्याबाधेमि तसं वा थावरं वा? उभयमेत्थ कटग्गाहो, यं चम्हि कायेन संवुतो वाचाय संवुतो मनसा संवुतो, यञ्च कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जिस्सामीऽति।
So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ atthi puññassa āgamo”ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti.
They reflect thus: ‘That teacher who had this doctrine and view: “The one who acts does a bad deed when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. A bad deed is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, evil comes of that, and an outcome of evil. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, evil comes of that, and an outcome of evil. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, merit comes of that, and an outcome of merit. In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.” If what this good teacher says is true, it’s a safe bet for me to not hurt any creature firm or frail. I win on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’
तस्स पामोज्जं जायति। पमुदितस्स पीति जायति। पीतिमनस्स कायो पस्सम्भति। पस्सद्धकायो सुखं वेदयति। सुखिनो चित्तं समाधियति। अयं खो, गामणि, धम्मसमाधि। तत्र चे त्वं चित्तसमाधिं पटिलभेय्यासि, एवं त्वं इमं कङ्खाधम्मं पजहेय्यासि।
Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.
Joy springs up in them. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. This is that immersion based on understanding of principle. If you gain such mental immersion, you can give up that state of uncertainty.
स खो सो, गामणि, अरियसावको एवं विगताभिज्झो विगतब्यापादो असम्मूळ्हो सम्पजानो पटिस्सतो करुणासहगतेन चेतसा एकं दिसं फरित्वा विहरति …पे… मुदितासहगतेन चेतसा एकं दिसं फरित्वा विहरति …पे…। स खो सो, गामणि, अरियसावको एवं विगताभिज्झो विगतब्यापादो असम्मूळ्हो सम्पजानो पटिस्सतो उपेक्खासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं, तथा ततियं, तथा चतुत्थं, इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं उपेक्खासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्यापज्जेन फरित्वा विहरति।
Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharati …pe… muditāsahagatena cetasā ekaṁ disaṁ pharitvā viharati …pe…. Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of compassion … rejoicing … 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.
सो इति पटिसञ्चिक्खति: ‘य्वायं सत्था एवंवादी एवंदिट्ठि: “नत्थि दिन्नं, नत्थि यिट्ठं, नत्थि हुतं नत्थि सुकतदुक्कटानं कम्मानं फलं विपाको, नत्थि अयं लोको नत्थि परो लोको, नत्थि माता नत्थि पिता नत्थि सत्ता ओपपातिका, नत्थि लोके समणब्राह्मणा सम्मग्गता सम्मापटिपन्ना ये इमञ्च लोकं परञ्च लोकं सयं अभिञ्ञा सच्छिकत्वा पवेदेन्ती”ति। सचे तस्स भोतो सत्थुनो सच्चं वचनं, अपण्णकताय मय्हं, य्वाहं न किञ्चि ब्याबाधेमि तसं वा थावरं वा? उभयमेत्थ कटग्गाहो, यं चम्हि कायेन संवुतो वाचाय संवुतो मनसा संवुतो, यञ्च कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जिस्सामीऽति। तस्स पामोज्जं जायति। पमुदितस्स पीति जायति। पीतिमनस्स कायो पस्सम्भति। पस्सद्धकायो सुखं वेदयति। सुखिनो चित्तं समाधियति। अयं खो, गामणि, धम्मसमाधि। तत्र चे त्वं चित्तसमाधिं पटिलभेय्यासि, एवं त्वं इमं कङ्खाधम्मं पजहेय्यासि।
So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko natthi paro loko, natthi mātā natthi pitā natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.
स खो सो, गामणि, अरियसावको एवं विगताभिज्झो विगतब्यापादो असम्मूळ्हो सम्पजानो पटिस्सतो उपेक्खासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं, तथा ततियं, तथा चतुत्थं, इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं उपेक्खासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्यापज्जेन फरित्वा विहरति। सो इति पटिसञ्चिक्खति: ‘य्वायं सत्था एवंवादी एवंदिट्ठि: “अत्थि दिन्नं, अत्थि यिट्ठं, अत्थि हुतं, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाको, अत्थि अयं लोको अत्थि परो लोको, अत्थि माता अत्थि पिता अत्थि सत्ता ओपपातिका, अत्थि लोके समणब्राह्मणा सम्मग्गता सम्मापटिपन्ना ये इमञ्च लोकं परञ्च लोकं सयं अभिञ्ञा सच्छिकत्वा पवेदेन्ती”ति। सचे तस्स भोतो सत्थुनो सच्चं वचनं, अपण्णकताय मय्हं, य्वाहं न किञ्चि ब्याबाधेमि तसं वा थावरं वा? उभयमेत्थ कटग्गाहो, यं चम्हि कायेन संवुतो वाचाय संवुतो मनसा संवुतो, यञ्च कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जिस्सामीऽति। तस्स पामोज्जं जायति। पमुदितस्स पीति जायति। पीतिमनस्स कायो पस्सम्भति। पस्सद्धकायो सुखं वेदयति। सुखिनो चित्तं समाधियति। अयं खो, गामणि, धम्मसमाधि। तत्र चे त्वं चित्तसमाधिं पटिलभेय्यासि, एवं त्वं इमं कङ्खाधम्मं पजहेय्यासि।
Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko atthi paro loko, atthi mātā atthi pitā atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.
स खो सो, गामणि, अरियसावको एवं विगताभिज्झो विगतब्यापादो असम्मूळ्हो सम्पजानो पटिस्सतो उपेक्खासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं, तथा ततियं, तथा चतुत्थं, इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं उपेक्खासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्यापज्जेन फरित्वा विहरति। सो इति पटिसञ्चिक्खति: ‘य्वायं सत्था एवंवादी एवंदिट्ठि: “करोतो कारयतो, छेदतो छेदापयतो, पचतो पाचापयतो, सोचयतो सोचापयतो, किलमतो किलमापयतो, फन्दतो फन्दापयतो, पाणमतिपातयतो, अदिन्नं आदियतो, सन्धिं छिन्दतो, निल्लोपं हरतो, एकागारिकं करोतो, परिपन्थे तिट्ठतो, परदारं गच्छतो, मुसा भणतो, करोतो न करीयति पापं। खुरपरियन्तेन चेपि चक्केन यो इमिस्सा पथविया पाणे एकं मंसखलं एकं मंसपुञ्जं करेय्य, नत्थि ततोनिदानं पापं, नत्थि पापस्स आगमो। दक्खिणञ्चेपि गङ्गाय तीरं गच्छेय्य हनन्तो घातेन्तो छिन्दन्तो छेदापेन्तो पचन्तो पाचापेन्तो, नत्थि ततोनिदानं पापं, नत्थि पापस्स आगमो। उत्तरञ्चेपि गङ्गाय तीरं गच्छेय्य ददन्तो दापेन्तो, यजन्तो यजापेन्तो, नत्थि ततोनिदानं पुञ्ञं, नत्थि पुञ्ञस्स आगमो। दानेन दमेन संयमेन सच्चवज्जेन नत्थि पुञ्ञं, नत्थि पुञ्ञस्स आगमो”ति। सचे तस्स भोतो सत्थुनो सच्चं वचनं, अपण्णकताय मय्हं, य्वाहं न किञ्चि ब्याबाधेमि तसं वा थावरं वा? उभयमेत्थ कटग्गाहो, यं चम्हि कायेन संवुतो वाचाय संवुतो मनसा संवुतो, यञ्च कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जिस्सामीऽति। तस्स पामोज्जं जायति। पमुदितस्स पीति जायति। पीतिमनस्स कायो पस्सम्भति। पस्सद्धकायो सुखं वेदयति। सुखिनो चित्तं समाधियति। अयं खो, गामणि, धम्मसमाधि। तत्र चे त्वं चित्तसमाधिं पटिलभेय्यासि, एवं त्वं इमं कङ्खाधम्मं पजहेय्यासि।
Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “karoto kārayato, chedato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo”ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.
स खो सो, गामणि, अरियसावको एवं विगताभिज्झो विगतब्यापादो असम्मूळ्हो सम्पजानो पटिस्सतो उपेक्खासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं, तथा ततियं, तथा चतुत्थं, इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं उपेक्खासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्यापज्जेन फरित्वा विहरति। सो इति पटिसञ्चिक्खति: ‘य्वायं सत्था एवंवादी एवंदिट्ठि: “करोतो कारयतो, छिन्दतो छेदापयतो, पचतो पाचापयतो, सोचयतो सोचापयतो, किलमतो किलमापयतो, फन्दतो फन्दापयतो, पाणमतिपातयतो, अदिन्नं आदियतो, सन्धिं छिन्दतो, निल्लोपं हरतो, एकागारिकं करोतो, परिपन्थे तिट्ठतो, परदारं गच्छतो, मुसा भणतो, करोतो करीयति पापं। खुरपरियन्तेन चेपि चक्केन यो इमिस्सा पथविया पाणे एकं मंसखलं एकं मंसपुञ्जं करेय्य, अत्थि ततोनिदानं पापं, अत्थि पापस्स आगमो। दक्खिणञ्चेपि गङ्गाय तीरं गच्छेय्य हनन्तो घातेन्तो छिन्दन्तो छेदापेन्तो पचन्तो पाचापेन्तो, अत्थि ततोनिदानं पापं, अत्थि पापस्स आगमो। उत्तरञ्चेपि गङ्गाय तीरं गच्छेय्य ददन्तो दापेन्तो, यजन्तो यजापेन्तो, अत्थि ततोनिदानं पुञ्ञं, अत्थि पुञ्ञस्स आगमो। दानेन दमेन संयमेन सच्चवज्जेन अत्थि पुञ्ञं, अत्थि पुञ्ञस्स आगमो”ति। सचे तस्स भोतो सत्थुनो सच्चं वचनं, अपण्णकताय मय्हं, य्वाहं न किञ्चि ब्याबाधेमि तसं वा थावरं वा? उभयमेत्थ कटग्गाहो, यं चम्हि कायेन संवुतो वाचाय संवुतो मनसा संवुतो, यञ्च कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जिस्सामीऽति।
Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: “karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo”ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti.
They reflect thus: ‘If what this good teacher says is true, it’s a safe bet for me to not hurt any creature firm or frail. I win on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’
तस्स पामोज्जं जायति। पमुदितस्स पीति जायति। पीतिमनस्स कायो पस्सम्भति। पस्सद्धकायो सुखं वेदयति। सुखिनो चित्तं समाधियति। अयं खो, गामणि, धम्मसमाधि। तत्र चे त्वं चित्तसमाधिं पटिलभेय्यासि, एवं त्वं इमं कङ्खाधम्मं पजहेय्यासी”ति।
Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati. Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsī”ti.
Joy springs up in them. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi. This is that immersion based on understanding of principle. If you gain such mental immersion, you can give up that state of uncertainty.”
एवं वुत्ते, पाटलियो गामणि भगवन्तं एतदवोच: “अभिक्कन्तं, भन्ते, अभिक्कन्तं, भन्ते …पे… अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
Evaṁ vutte, pāṭaliyo gāmaṇi bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When he said this, Pāṭaliya the chief said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
तेरसमं।
Terasamaṁ.
गामणिवग्गो पठमो।
Gāmaṇivaggo paṭhamo.
तस्सुद्दानं
Tassuddānaṁ
चण्डो पुटो योधाजीवो, हत्थस्सो असिबन्धको; देसना सङ्खकुलं मणिचूळं, भद्ररासियपाटलीति।
Caṇḍo puṭo yodhājīvo, Hatthasso asibandhako; Desanā saṅkhakulaṁ maṇicūḷaṁ, Bhadrarāsiyapāṭalīti.
गामणिसंयुत्तं समत्तं।
Gāmaṇisaṁyuttaṁ samattaṁ.
The Related Suttas Collection on chiefs are complete.
The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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