Tipiṭaka / Tipiṭaka (English) / Dīgha Nikāya, English translation

दीघ निकाय २४

Dīgha Nikāya 24

Long Discourses 24

पाथिकसुत्त

Pāthikasutta

About Pāṭikaputta

१। सुनक्खत्तवत्थु

1. Sunakkhattavatthu

1. The Story of Sunakkhatta

एवं मे सुतं—एकं समयं भगवा मल्लेसु विहरति अनुपियं नाम मल्लानं निगमो। अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय अनुपियं पिण्डाय पाविसि। अथ खो भगवतो एतदहोसि: “अतिप्पगो खो ताव अनुपियायं पिण्डाय चरितुं। यन्नूनाहं येन भग्गवगोत्तस्स परिब्बाजकस्स आरामो, येन भग्गवगोत्तो परिब्बाजको तेनुपसङ्कमेय्यन्”ति।

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā mallesu viharati anupiyaṁ nāma¹ mallānaṁ nigamo. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya anupiyaṁ piṇḍāya pāvisi. Atha kho bhagavato etadahosi: “atippago kho tāva anupiyāyaṁ² piṇḍāya carituṁ. Yannūnāhaṁ yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkameyyan”ti.

So I have heard. At one time the Buddha was staying in the land of the Mallas, near the Mallian town named Anupiya. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Anupiya for alms. Then it occurred to him, “It’s too early to wander for alms in Anupiya. Why don’t I go to visit the wanderer of the Bhaggava clan in his monastery?”

अथ खो भगवा येन भग्गवगोत्तस्स परिब्बाजकस्स आरामो, येन भग्गवगोत्तो परिब्बाजको तेनुपसङ्कमि। अथ खो भग्गवगोत्तो परिब्बाजको भगवन्तं एतदवोच: “एतु खो, भन्ते, भगवा। स्वागतं, भन्ते, भगवतो। चिरस्सं खो, भन्ते, भगवा इमं परियायमकासि यदिदं इधागमनाय। निसीदतु, भन्ते, भगवा, इदमासनं पञ्ञत्तन्”ति।

Atha kho bhagavā yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkami. Atha kho bhaggavagotto paribbājako bhagavantaṁ etadavoca: “etu kho, bhante, bhagavā. Svāgataṁ, bhante, bhagavato. Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. Nisīdatu, bhante, bhagavā, idamāsanaṁ paññattan”ti.

So that’s what he did. Then the wanderer of the Bhaggava clan said to the Buddha, “Let the Blessed One come, sir! Welcome to the Blessed One, sir! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, this seat is ready.”

निसीदि भगवा पञ्ञत्ते आसने। भग्गवगोत्तोपि खो परिब्बाजको अञ्ञतरं नीचं आसनं गहेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो भग्गवगोत्तो परिब्बाजको भगवन्तं एतदवोच: “पुरिमानि, भन्ते, दिवसानि पुरिमतरानि सुनक्खत्तो लिच्छविपुत्तो येनाहं तेनुपसङ्कमि; उपसङ्कमित्वा मं एतदवोच: ‘पच्चक्खातो दानि मया, भग्गव, भगवा। न दानाहं भगवन्तं उद्दिस्स विहरामीऽति। कच्चेतं, भन्ते, तथेव, यथा सुनक्खत्तो लिच्छविपुत्तो अवचा”ति?

Nisīdi bhagavā paññatte āsane. Bhaggavagottopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho bhaggavagotto paribbājako bhagavantaṁ etadavoca: “purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca: ‘paccakkhāto dāni mayā, bhaggava, bhagavā. Na dānāhaṁ bhagavantaṁ uddissa viharāmī’ti. Kaccetaṁ, bhante, tatheva, yathā sunakkhatto licchaviputto avacā”ti?

The Buddha sat on the seat spread out, while the wanderer of the Bhaggava clan took a low seat, sat to one side, and said to the Buddha, “Sir, a few days ago Sunakkhatta the Licchavi came to me and said: ‘Now, Bhaggava, I have rejected the Buddha. Now I no longer live dedicated to him.’ Sir, is what Sunakkhatta said true?”

“तथेव खो एतं, भग्गव, यथा सुनक्खत्तो लिच्छविपुत्तो अवच।

“Tatheva kho etaṁ, bhaggava, yathā sunakkhatto licchaviputto avaca.

“Indeed it is, Bhaggava.

पुरिमानि, भग्गव, दिवसानि पुरिमतरानि सुनक्खत्तो लिच्छविपुत्तो येनाहं तेनुपसङ्कमि; उपसङ्कमित्वा मं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो, भग्गव, सुनक्खत्तो लिच्छविपुत्तो मं एतदवोच: ‘पच्चक्खामि दानाहं, भन्ते, भगवन्तं। न दानाहं, भन्ते, भगवन्तं उद्दिस्स विहरिस्सामीऽति।

Purimāni, bhaggava, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhaggava, sunakkhatto licchaviputto maṁ etadavoca: ‘paccakkhāmi dānāhaṁ, bhante, bhagavantaṁ. Na dānāhaṁ, bhante, bhagavantaṁ uddissa viharissāmī’ti.

A few days ago Sunakkhatta the Licchavi came to me, bowed, sat down to one side, and said: ‘Now I reject the Buddha! Now I shall no longer live dedicated to you.’

एवं वुत्ते, अहं, भग्गव, सुनक्खत्तं लिच्छविपुत्तं एतदवोचं: ‘अपि नु ताहं, सुनक्खत्त, एवं अवचं, एहि त्वं, सुनक्खत्त, ममं उद्दिस्स विहराहीऽति?

Evaṁ vutte, ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ, ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhī’ti?

When Sunakkhatta said this, I said to him, ‘But Sunakkhatta, did I ever say to you: “Come, live dedicated to me”?’

‘नो हेतं, भन्तेऽ।

‘No hetaṁ, bhante’.

‘No, sir.’

‘त्वं वा पन मं एवं अवच—अहं, भन्ते, भगवन्तं उद्दिस्स विहरिस्सामीऽति?

‘Tvaṁ vā pana maṁ evaṁ avaca—ahaṁ, bhante, bhagavantaṁ uddissa viharissāmī’ti?

‘Or did you ever say to me: “Sir, I shall live dedicated to the Buddha”?’

‘नो हेतं, भन्तेऽ।

‘No hetaṁ, bhante’.

‘No, sir.’

‘इति किर, सुनक्खत्त, नेवाहं तं वदामि—एहि त्वं, सुनक्खत्त, ममं उद्दिस्स विहराहीति। नपि किर मं त्वं वदेसि—अहं, भन्ते, भगवन्तं उद्दिस्स विहरिस्सामीति। एवं सन्ते, मोघपुरिस, को सन्तो कं पच्चाचिक्खसि? पस्स, मोघपुरिस, यावञ्च ते इदं अपरद्धन्ऽति।

‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi—ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhīti. Napi kira maṁ tvaṁ vadesi—ahaṁ, bhante, bhagavantaṁ uddissa viharissāmīti. Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? Passa, moghapurisa, yāvañca³ te idaṁ aparaddhan’ti.

‘So it seems that I did not ask you to live dedicated to me, nor did you say you would live dedicated to me. In that case, you silly man, are you really in a position to be rejecting anything? See how far you have strayed!’

‘न हि पन मे, भन्ते, भगवा उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं करोतीऽति।

‘Na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotī’ti.

‘But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.’

‘अपि नु ताहं, सुनक्खत्त, एवं अवचं—एहि त्वं, सुनक्खत्त, ममं उद्दिस्स विहराहि, अहं ते उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं करिस्सामीऽति?

‘Api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ—ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmī’ti?

‘But Sunakkhatta, did I ever say to you: “Come, live dedicated to me and I will perform a superhuman demonstration of psychic power for you”?’

‘नो हेतं, भन्तेऽ।

‘No hetaṁ, bhante’.

‘No, sir.’

‘त्वं वा पन मं एवं अवच—अहं, भन्ते, भगवन्तं उद्दिस्स विहरिस्सामि, भगवा मे उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं करिस्सतीऽति?

‘Tvaṁ vā⁴ pana maṁ evaṁ avaca—ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me uttari manussadhammā iddhipāṭihāriyaṁ karissatī’ti?

‘Or did you ever say to me: “Sir, I shall live dedicated to the Buddha, and the Buddha will perform a superhuman demonstration of psychic power for me”?’

‘नो हेतं, भन्तेऽ।

‘No hetaṁ, bhante’.

‘No, sir.’

‘इति किर, सुनक्खत्त, नेवाहं तं वदामि—एहि त्वं, सुनक्खत्त, ममं उद्दिस्स विहराहि, अहं ते उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं करिस्सामीति; नपि किर मं त्वं वदेसि—अहं, भन्ते, भगवन्तं उद्दिस्स विहरिस्सामि, भगवा मे उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं करिस्सतीति। एवं सन्ते, मोघपुरिस, को सन्तो कं पच्चाचिक्खसि? तं किं मञ्ञसि, सुनक्खत्त, कते वा उत्तरि मनुस्सधम्मा इद्धिपाटिहारिये अकते वा उत्तरि मनुस्सधम्मा इद्धिपाटिहारिये यस्सत्थाय मया धम्मो देसितो सो निय्याति तक्करस्स सम्मा दुक्खक्खयायाऽति?

‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi—ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmīti; napi kira maṁ tvaṁ vadesi—ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me uttari manussadhammā iddhipāṭihāriyaṁ karissatīti. Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? Taṁ kiṁ maññasi, sunakkhatta, kate vā uttari manussadhammā iddhipāṭihāriye akate vā uttari manussadhammā iddhipāṭihāriye yassatthāya mayā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti?

‘So it seems that I did not ask this of you, and you did not require it of me. In that case, you silly man, are you really in a position to be rejecting anything? What do you think, Sunakkhatta? 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?’

‘कते वा, भन्ते, उत्तरि मनुस्सधम्मा इद्धिपाटिहारिये अकते वा उत्तरि मनुस्सधम्मा इद्धिपाटिहारिये यस्सत्थाय भगवता धम्मो देसितो सो निय्याति तक्करस्स सम्मा दुक्खक्खयायाऽति।

‘Kate vā, bhante, uttari manussadhammā iddhipāṭihāriye akate vā uttari manussadhammā iddhipāṭihāriye yassatthāya bhagavatā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti.

‘It does, sir.’

‘इति किर, सुनक्खत्त, कते वा उत्तरि मनुस्सधम्मा इद्धिपाटिहारिये, अकते वा उत्तरि मनुस्सधम्मा इद्धिपाटिहारिये, यस्सत्थाय मया धम्मो देसितो, सो निय्याति तक्करस्स सम्मा दुक्खक्खयाय। तत्र, सुनक्खत्त, किं उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं कतं करिस्सति? पस्स, मोघपुरिस, यावञ्च ते इदं अपरद्धन्ऽति।

‘Iti kira, sunakkhatta, kate vā uttari manussadhammā iddhipāṭihāriye, akate vā uttari manussadhammā iddhipāṭihāriye, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkhatta, kiṁ uttari manussadhammā iddhipāṭihāriyaṁ kataṁ karissati? Passa, moghapurisa, yāvañca⁵ te idaṁ aparaddhan’ti.

‘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. In that case, what is the point of superhuman demonstrations of psychic power? See how far you have strayed, you silly man!’

‘न हि पन मे, भन्ते, भगवा अग्गञ्ञं पञ्ञपेतीऽति?

‘Na hi pana me, bhante, bhagavā aggaññaṁ paññapetī’ti?

‘But sir, the Buddha never describes the origin of the world to me.’

‘अपि नु ताहं, सुनक्खत्त, एवं अवचं—एहि त्वं, सुनक्खत्त, ममं उद्दिस्स विहराहि, अहं ते अग्गञ्ञं पञ्ञपेस्सामीऽति?

‘Api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ—ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmī’ti?

‘But Sunakkhatta, did I ever say to you: “Come, live dedicated to me and I will describe the origin of the world to you”?’

‘नो हेतं, भन्तेऽ।

‘No hetaṁ, bhante’.

‘No, sir.’

‘त्वं वा पन मं एवं अवच—अहं, भन्ते, भगवन्तं उद्दिस्स विहरिस्सामि, भगवा मे अग्गञ्ञं पञ्ञपेस्सतीऽति?

‘Tvaṁ vā pana maṁ evaṁ avaca—ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me aggaññaṁ paññapessatī’ti?

‘Or did you ever say to me: “Sir, I shall live dedicated to the Buddha, and the Buddha will describe the origin of the world to me”?’

‘नो हेतं, भन्तेऽ।

‘No hetaṁ, bhante’.

‘No, sir.’

‘इति किर, सुनक्खत्त, नेवाहं तं वदामि—एहि त्वं, सुनक्खत्त, ममं उद्दिस्स विहराहि, अहं ते अग्गञ्ञं पञ्ञपेस्सामीति। नपि किर मं त्वं वदेसि—अहं, भन्ते, भगवन्तं उद्दिस्स विहरिस्सामि, भगवा मे अग्गञ्ञं पञ्ञपेस्सतीति। एवं सन्ते, मोघपुरिस, को सन्तो कं पच्चाचिक्खसि? तं किं मञ्ञसि, सुनक्खत्त, पञ्ञत्ते वा अग्गञ्ञे, अपञ्ञत्ते वा अग्गञ्ञे, यस्सत्थाय मया धम्मो देसितो, सो निय्याति तक्करस्स सम्मा दुक्खक्खयायाऽति?

‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi—ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmīti. Napi kira maṁ tvaṁ vadesi—ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me aggaññaṁ paññapessatīti. Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? Taṁ kiṁ maññasi, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti?

‘So it seems that I did not ask this of you, and you did not require it of me. In that case, you silly man, are you really in a position to be rejecting anything? What do you think, Sunakkhatta? 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?’

‘पञ्ञत्ते वा, भन्ते, अग्गञ्ञे, अपञ्ञत्ते वा अग्गञ्ञे, यस्सत्थाय भगवता धम्मो देसितो, सो निय्याति तक्करस्स सम्मा दुक्खक्खयायाऽति।

‘Paññatte vā, bhante, aggaññe, apaññatte vā aggaññe, yassatthāya bhagavatā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti.

‘It does, sir.’

‘इति किर, सुनक्खत्त, पञ्ञत्ते वा अग्गञ्ञे, अपञ्ञत्ते वा अग्गञ्ञे, यस्सत्थाय मया धम्मो देसितो, सो निय्याति तक्करस्स सम्मा दुक्खक्खयाय। तत्र, सुनक्खत्त, किं अग्गञ्ञं पञ्ञत्तं करिस्सति? पस्स, मोघपुरिस, यावञ्च ते इदं अपरद्धं।

‘Iti kira, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkhatta, kiṁ aggaññaṁ paññattaṁ karissati? Passa, moghapurisa, yāvañca te idaṁ aparaddhaṁ.

‘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. In that case, what is the point of describing the origin of the world? See how far you have strayed, you silly man!

अनेकपरियायेन खो ते, सुनक्खत्त, मम वण्णो भासितो वज्जिगामे—इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाति। इति खो ते, सुनक्खत्त, अनेकपरियायेन मम वण्णो भासितो वज्जिगामे।

Anekapariyāyena kho te, sunakkhatta, mama vaṇṇo bhāsito vajjigāme—itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavāti. Iti kho te, sunakkhatta, anekapariyāyena mama vaṇṇo bhāsito vajjigāme.

In many ways, Sunakkhatta, you have praised me like this in the Vajjian capital: “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.”

अनेकपरियायेन खो ते, सुनक्खत्त, धम्मस्स वण्णो भासितो वज्जिगामे—स्वाक्खातो भगवता धम्मो सन्दिट्ठिको अकालिको एहिपस्सिको ओपनेय्यिको पच्चत्तं वेदितब्बो विञ्ञूहीति। इति खो ते, सुनक्खत्त, अनेकपरियायेन धम्मस्स वण्णो भासितो वज्जिगामे।

Anekapariyāyena kho te, sunakkhatta, dhammassa vaṇṇo bhāsito vajjigāme—svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. Iti kho te, sunakkhatta, anekapariyāyena dhammassa vaṇṇo bhāsito vajjigāme.

In many ways you have praised the teaching like this in the Vajjian capital: “The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

अनेकपरियायेन खो ते, सुनक्खत्त, सङ्घस्स वण्णो भासितो वज्जिगामे—सुप्पटिपन्नो भगवतो सावकसङ्घो, उजुप्पटिपन्नो भगवतो सावकसङ्घो, ञायप्पटिपन्नो भगवतो सावकसङ्घो, सामीचिप्पटिपन्नो भगवतो सावकसङ्घो, यदिदं चत्तारि पुरिसयुगानि अट्ठ पुरिसपुग्गला, एस भगवतो सावकसङ्घो, आहुनेय्यो पाहुनेय्यो दक्खिणेय्यो अञ्जलिकरणीयो अनुत्तरं पुञ्ञक्खेत्तं लोकस्साति। इति खो ते, सुनक्खत्त, अनेकपरियायेन सङ्घस्स वण्णो भासितो वज्जिगामे।

Anekapariyāyena kho te, sunakkhatta, saṅghassa vaṇṇo bhāsito vajjigāme—suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassāti. Iti kho te, sunakkhatta, anekapariyāyena saṅghassa vaṇṇo bhāsito vajjigāme.

In many ways you have praised the Saṅgha like this in the Vajjian capital: “The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, 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.”

आरोचयामि खो ते, सुनक्खत्त, पटिवेदयामि खो ते, सुनक्खत्त। भविस्सन्ति खो ते, सुनक्खत्त, वत्तारो, नो विसहि सुनक्खत्तो लिच्छविपुत्तो समणे गोतमे ब्रह्मचरियं चरितुं, सो अविसहन्तो सिक्खं पच्चक्खाय हीनायावत्तोति। इति खो ते, सुनक्खत्त, भविस्सन्ति वत्तारोऽति।

Ārocayāmi kho te, sunakkhatta, paṭivedayāmi kho te, sunakkhatta. Bhavissanti kho te, sunakkhatta, vattāro, no visahi sunakkhatto licchaviputto samaṇe gotame brahmacariyaṁ carituṁ, so avisahanto sikkhaṁ paccakkhāya hīnāyāvattoti. Iti kho te, sunakkhatta, bhavissanti vattāro’ti.

I declare this to you, Sunakkhatta, I announce this to you! There will be those who say that Sunakkhatta was unable to lead the spiritual life under the ascetic Gotama. That’s why he resigned the training and returned to a lesser life. That’s what they’ll say.’

एवं खो, भग्गव, सुनक्खत्तो लिच्छविपुत्तो मया वुच्चमानो अपक्कमेव इमस्मा धम्मविनया, यथा तं आपायिको नेरयिको।

Evaṁ kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko.

Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell.

२। कोरक्खत्तियवत्थु

2. Korakkhattiyavatthu

2. On the Aristocrat of Kuru

एकमिदाहं, भग्गव, समयं थूलूसु विहरामि उत्तरका नाम थूलूनं निगमो। अथ ख्वाहं, भग्गव, पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय सुनक्खत्तेन लिच्छविपुत्तेन पच्छासमणेन उत्तरकं पिण्डाय पाविसिं। तेन खो पन समयेन अचेलो कोरक्खत्तियो कुक्कुरवतिको चतुक्कुण्डिको छमानिकिण्णं भक्खसं मुखेनेव खादति, मुखेनेव भुञ्जति।

Ekamidāhaṁ, bhaggava, samayaṁ thūlūsu⁶ viharāmi uttarakā nāma thūlūnaṁ nigamo. Atha khvāhaṁ, bhaggava, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sunakkhattena licchaviputtena pacchāsamaṇena uttarakaṁ piṇḍāya pāvisiṁ. Tena kho pana samayena acelo korakkhattiyo kukkuravatiko catukkuṇḍiko⁷ chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjati.

Bhaggava, this one time I was staying in the land of the Kurus where they have a town named Uttarakā. 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. Now at that time a naked ascetic who was an aristocrat of Kuru 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.

अद्दसा खो, भग्गव, सुनक्खत्तो लिच्छविपुत्तो अचेलं कोरक्खत्तियं कुक्कुरवतिकं चतुक्कुण्डिकं छमानिकिण्णं भक्खसं मुखेनेव खादन्तं मुखेनेव भुञ्जन्तं। दिस्वानस्स एतदहोसि: ‘साधुरूपो वत भो अयं समणो चतुक्कुण्डिको छमानिकिण्णं भक्खसं मुखेनेव खादति, मुखेनेव भुञ्जतीऽति।

Addasā kho, bhaggava, sunakkhatto licchaviputto acelaṁ korakkhattiyaṁ kukkuravatikaṁ catukkuṇḍikaṁ chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādantaṁ mukheneva bhuñjantaṁ. Disvānassa etadahosi: ‘sādhurūpo vata bho ayaṁ samaṇo catukkuṇḍiko chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjatī’ti.

Sunakkhatta saw him doing this and thought, ‘That ascetic is a holy man!’

अथ ख्वाहं, भग्गव, सुनक्खत्तस्स लिच्छविपुत्तस्स चेतसा चेतोपरिवितक्कमञ्ञाय सुनक्खत्तं लिच्छविपुत्तं एतदवोचं: ‘त्वम्पि नाम, मोघपुरिस, समणो सक्यपुत्तियो पटिजानिस्ससीऽति।

Atha khvāhaṁ, bhaggava, sunakkhattassa licchaviputtassa cetasā cetoparivitakkamaññāya sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo⁸ paṭijānissasī’ti.

Then, knowing what Sunakkhatta was thinking, I said to him, ‘Don’t you claim to be an ascetic, a follower of the Sakyan, you silly man?’

‘किं पन मं, भन्ते, भगवा एवमाह: “त्वम्पि नाम, मोघपुरिस, समणो सक्यपुत्तियो पटिजानिस्ससी”ऽति?

‘Kiṁ pana maṁ, bhante, bhagavā evamāha: “tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī”’ti?

‘But why does the Buddha say this to me?’

‘ननु ते, सुनक्खत्त, इमं अचेलं कोरक्खत्तियं कुक्कुरवतिकं चतुक्कुण्डिकं छमानिकिण्णं भक्खसं मुखेनेव खादन्तं मुखेनेव भुञ्जन्तं दिस्वान एतदहोसि—साधुरूपो वत भो अयं समणो चतुक्कुण्डिको छमानिकिण्णं भक्खसं मुखेनेव खादति, मुखेनेव भुञ्जतीऽति?

‘Nanu te, sunakkhatta, imaṁ acelaṁ korakkhattiyaṁ kukkuravatikaṁ catukkuṇḍikaṁ chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādantaṁ mukheneva bhuñjantaṁ disvāna etadahosi—sādhurūpo vata bho ayaṁ samaṇo catukkuṇḍiko chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjatī’ti?

‘When you saw that naked ascetic of Kuru, didn’t you think, “That ascetic is a holy man!”?’

‘एवं, भन्ते। किं पन, भन्ते, भगवा अरहत्तस्स मच्छरायतीऽति?

‘Evaṁ, bhante. Kiṁ pana, bhante, bhagavā arahattassa maccharāyatī’ti?

‘Yes, sir. But sir, are you jealous of the perfected ones?’

‘न खो अहं, मोघपुरिस, अरहत्तस्स मच्छरायामि। अपि च तुय्हेवेतं पापकं दिट्ठिगतं उप्पन्नं, तं पजह। मा ते अहोसि दीघरत्तं अहिताय दुक्खाय।

‘Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi. Api ca tuyhevetaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ, taṁ pajaha. Mā te ahosi dīgharattaṁ ahitāya dukkhāya.

‘I’m not jealous of the perfected ones, you silly man. Rather, you should give up this harmful misconception that has arisen in you. Don’t create lasting harm and suffering for yourself!

यं खो पनेतं, सुनक्खत्त, मञ्ञसि अचेलं कोरक्खत्तियं—साधुरूपो अयं समणोति। सो सत्तमं दिवसं अलसकेन कालं करिस्सति। कालङ्कतो च कालकञ्चिका नाम असुरा सब्बनिहीनो असुरकायो, तत्र उपपज्जिस्सति। कालङ्कतञ्च नं बीरणत्थम्बके सुसाने छड्डेस्सन्ति। आकङ्खमानो च त्वं, सुनक्खत्त, अचेलं कोरक्खत्तियं उपसङ्कमित्वा पुच्छेय्यासि—जानासि, आवुसो कोरक्खत्तिय, अत्तनो गतिन्ति? ठानं खो पनेतं, सुनक्खत्त, विज्जति यं ते अचेलो कोरक्खत्तियो ब्याकरिस्सति—जानामि, आवुसो सुनक्खत्त, अत्तनो गतिं; कालकञ्चिका नाम असुरा सब्बनिहीनो असुरकायो, तत्राम्हि उपपन्नोऽति।

Yaṁ kho panetaṁ, sunakkhatta, maññasi acelaṁ korakkhattiyaṁ—sādhurūpo ayaṁ samaṇoti. So sattamaṁ divasaṁ alasakena kālaṁ karissati. Kālaṅkato ca kālakañcikā⁹ nāma asurā sabbanihīno asurakāyo, tatra upapajjissati. Kālaṅkatañca naṁ bīraṇatthambake susāne chaḍḍessanti. Ākaṅkhamāno ca tvaṁ, sunakkhatta, acelaṁ korakkhattiyaṁ upasaṅkamitvā puccheyyāsi—jānāsi, āvuso korakkhattiya, attano gatinti? Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ te acelo korakkhattiyo byākarissati—jānāmi, āvuso sunakkhatta, attano gatiṁ; kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno’ti.

That naked ascetic the aristocrat of Kuru, who you imagine to be a holy man, will die of flatulence in seven days. And when he dies, he’ll be reborn in the very lowest rank of demons, named the Kālakañjas. And they’ll throw him in the charnel ground on a clump of vetiver. If you wish, Sunakkhatta, go to the aristocrat of Kuru and ask him whether he knows his own destiny. It’s possible that he will answer: “Friend Sunakkhatta, I know my own destiny. I’ve been reborn in the very lowest rank of demons, named the Kālakañjas.”’

अथ खो, भग्गव, सुनक्खत्तो लिच्छविपुत्तो येन अचेलो कोरक्खत्तियो तेनुपसङ्कमि; उपसङ्कमित्वा अचेलं कोरक्खत्तियं एतदवोच: ‘ब्याकतो खोसि, आवुसो कोरक्खत्तिय, समणेन गोतमेन—अचेलो कोरक्खत्तियो सत्तमं दिवसं अलसकेन कालं करिस्सति। कालङ्कतो च कालकञ्चिका नाम असुरा सब्बनिहीनो असुरकायो, तत्र उपपज्जिस्सति। कालङ्कतञ्च नं बीरणत्थम्बके सुसाने छड्डेस्सन्तीति। येन त्वं, आवुसो कोरक्खत्तिय, मत्तं मत्तञ्च भत्तं भुञ्जेय्यासि, मत्तं मत्तञ्च पानीयं पिवेय्यासि। यथा समणस्स गोतमस्स मिच्छा अस्स वचनन्ऽति।

Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṁ korakkhattiyaṁ etadavoca: ‘byākato khosi, āvuso korakkhattiya, samaṇena gotamena—acelo korakkhattiyo sattamaṁ divasaṁ alasakena kālaṁ karissati. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati. Kālaṅkatañca naṁ bīraṇatthambake susāne chaḍḍessantīti. Yena tvaṁ, āvuso korakkhattiya, mattaṁ mattañca bhattaṁ bhuñjeyyāsi, mattaṁ mattañca pānīyaṁ piveyyāsi. Yathā samaṇassa gotamassa micchā assa vacanan’ti.

So, Bhaggava, Sunakkhatta went to see the aristocrat of Kuru and said to him, ‘Friend aristocrat of Kuru, the ascetic Gotama has declared that you will die of flatulence in seven days. And when you die, you’ll be reborn in the very lowest rank of demons, named the Kālakañjas. And when you die, they’ll throw you in the charnel ground on a clump of vetiver. But by eating just a little food and drinking just a little water, you’ll prove what the ascetic Gotama says to be false.’

अथ खो, भग्गव, सुनक्खत्तो लिच्छविपुत्तो एकद्वीहिकाय सत्तरत्तिन्दिवानि गणेसि, यथा तं तथागतस्स असद्दहमानो। अथ खो, भग्गव, अचेलो कोरक्खत्तियो सत्तमं दिवसं अलसकेन कालमकासि। कालङ्कतो च कालकञ्चिका नाम असुरा सब्बनिहीनो असुरकायो, तत्र उपपज्जि। कालङ्कतञ्च नं बीरणत्थम्बके सुसाने छड्डेसुं।

Atha kho, bhaggava, sunakkhatto licchaviputto ekadvīhikāya sattarattindivāni gaṇesi, yathā taṁ tathāgatassa asaddahamāno. Atha kho, bhaggava, acelo korakkhattiyo sattamaṁ divasaṁ alasakena kālamakāsi. kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajji. kālaṅkatañca naṁ bīraṇatthambake susāne chaḍḍesuṁ.

Then Sunakkhatta counted up the days until the seventh day, as happens when you have no faith in the Realized One. But on the seventh day, the naked ascetic who was an aristocrat of Kuru died of flatulence. And when he passed away, he was reborn in the very lowest rank of demons, named the Kālakañjas. And when he passed away, they threw him in the charnel ground on a clump of vetiver.

अस्सोसि खो, भग्गव, सुनक्खत्तो लिच्छविपुत्तो: ‘अचेलो किर कोरक्खत्तियो अलसकेन कालङ्कतो बीरणत्थम्बके सुसाने छड्डितोऽति। अथ खो, भग्गव, सुनक्खत्तो लिच्छविपुत्तो येन बीरणत्थम्बकं सुसानं, येन अचेलो कोरक्खत्तियो तेनुपसङ्कमि; उपसङ्कमित्वा अचेलं कोरक्खत्तियं तिक्खत्तुं पाणिना आकोटेसि: ‘जानासि, आवुसो कोरक्खत्तिय, अत्तनो गतिन्ऽति?

Assosi kho, bhaggava, sunakkhatto licchaviputto: ‘acelo kira korakkhattiyo alasakena kālaṅkato bīraṇatthambake susāne chaḍḍito’ti. Atha kho, bhaggava, sunakkhatto licchaviputto yena bīraṇatthambakaṁ susānaṁ, yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṁ korakkhattiyaṁ tikkhattuṁ pāṇinā ākoṭesi: ‘jānāsi, āvuso korakkhattiya, attano gatin’ti?

Sunakkhatta the Licchavi heard about this. So he went to see the aristocrat of Kuru in the charnel ground on the clump of vetiver. There he struck him with his fist three times, ‘Friend aristocrat of Kuru, do you know your destiny?’

अथ खो, भग्गव, अचेलो कोरक्खत्तियो पाणिना पिट्ठिं परिपुञ्छन्तो वुट्ठासि। ‘जानामि, आवुसो सुनक्खत्त, अत्तनो गतिं। कालकञ्चिका नाम असुरा सब्बनिहीनो असुरकायो, तत्राम्हि उपपन्नोऽति वत्वा तत्थेव उत्तानो पपति।

Atha kho, bhaggava, acelo korakkhattiyo pāṇinā piṭṭhiṁ paripuñchanto vuṭṭhāsi. ‘Jānāmi, āvuso sunakkhatta, attano gatiṁ. Kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno’ti vatvā tattheva uttāno papati.

Then the aristocrat of Kuru got up, rubbing his back with his hands, and said, ‘Friend Sunakkhatta, I know my own destiny. I’ve been reborn in the very lowest rank of demons, named the Kālakañjas.’ After speaking, he fell flat right there.

अथ खो, भग्गव, सुनक्खत्तो लिच्छविपुत्तो येनाहं तेनुपसङ्कमि; उपसङ्कमित्वा मं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो अहं, भग्गव, सुनक्खत्तं लिच्छविपुत्तं एतदवोचं: ‘तं किं मञ्ञसि, सुनक्खत्त, यथेव ते अहं अचेलं कोरक्खत्तियं आरब्भ ब्याकासिं, तथेव तं विपाकं, अञ्ञथा वाऽति?

Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘Taṁ kiṁ maññasi, sunakkhatta, yatheva te ahaṁ acelaṁ korakkhattiyaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ, aññathā vā’ti?

Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘What do you think, Sunakkhatta? Did the prediction I made about the aristocrat of Kuru turn out to be correct, or not?’

‘यथेव मे, भन्ते, भगवा अचेलं कोरक्खत्तियं आरब्भ ब्याकासि, तथेव तं विपाकं, नो अञ्ञथाऽति।

‘Yatheva me, bhante, bhagavā acelaṁ korakkhattiyaṁ ārabbha byākāsi, tatheva taṁ vipākaṁ, no aññathā’ti.

‘It turned out to be correct.’

‘तं किं मञ्ञसि, सुनक्खत्त, यदि एवं सन्ते कतं वा होति उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं, अकतं वाऽति?

‘Taṁ kiṁ maññasi, sunakkhatta, yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ, akataṁ vā’ti?

‘What do you think, Sunakkhatta? If that is so, has a superhuman demonstration of psychic power been performed or not?’

‘अद्धा खो, भन्ते, एवं सन्ते कतं होति उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं, नो अकतन्ऽति।

‘Addhā kho, bhante, evaṁ sante kataṁ hoti uttari manussadhammā iddhipāṭihāriyaṁ, no akatan’ti.

‘Clearly, sir, a superhuman demonstration of psychic power has been performed.’

‘एवम्पि खो मं त्वं, मोघपुरिस, उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं करोन्तं एवं वदेसि—न हि पन मे, भन्ते, भगवा उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं करोतीति। पस्स, मोघपुरिस, यावञ्च ते इदं अपरद्धन्ऽति। एवम्पि खो, भग्गव, सुनक्खत्तो लिच्छविपुत्तो मया वुच्चमानो अपक्कमेव इमस्मा धम्मविनया, यथा तं आपायिको नेरयिको।

‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi—na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotīti. Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti. Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko.

‘Though I performed such a superhuman demonstration of psychic power you say this: “But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.” See how far you have strayed!’ Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell.

३। अचेलकळारमट्टकवत्थु

3. Acelakaḷāramaṭṭakavatthu

3. On the Naked Ascetic Kaḷāramaṭṭaka

एकमिदाहं, भग्गव, समयं वेसालियं विहरामि महावने कूटागारसालायं। तेन खो पन समयेन अचेलो कळारमट्टको वेसालियं पटिवसति लाभग्गप्पत्तो चेव यसग्गप्पत्तो च वज्जिगामे। तस्स सत्तवतपदानि समत्तानि समादिन्नानि होन्ति: ‘यावजीवं अचेलको अस्सं, न वत्थं परिदहेय्यं, यावजीवं ब्रह्मचारी अस्सं, न मेथुनं धम्मं पटिसेवेय्यं, यावजीवं सुरामंसेनेव यापेय्यं, न ओदनकुम्मासं भुञ्जेय्यं। पुरत्थिमेन वेसालिं उदेनं नाम चेतियं, तं नातिक्कमेय्यं, दक्खिणेन वेसालिं गोतमकं नाम चेतियं, तं नातिक्कमेय्यं, पच्छिमेन वेसालिं सत्तम्बं नाम चेतियं, तं नातिक्कमेय्यं, उत्तरेन वेसालिं बहुपुत्तं नाम चेतियं तं नातिक्कमेय्यन्ऽति। सो इमेसं सत्तन्नं वतपदानं समादानहेतु लाभग्गप्पत्तो चेव यसग्गप्पत्तो च वज्जिगामे।

Ekamidāhaṁ, bhaggava, samayaṁ vesāliyaṁ viharāmi mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena acelo kaḷāramaṭṭako vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. Tassa sattavatapadāni samattāni samādinnāni honti: ‘yāvajīvaṁ acelako assaṁ, na vatthaṁ paridaheyyaṁ, yāvajīvaṁ brahmacārī assaṁ, na methunaṁ dhammaṁ paṭiseveyyaṁ, yāvajīvaṁ surāmaṁseneva yāpeyyaṁ, na odanakummāsaṁ bhuñjeyyaṁ. Puratthimena vesāliṁ udenaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, dakkhiṇena vesāliṁ gotamakaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, pacchimena vesāliṁ sattambaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, uttarena vesāliṁ bahuputtaṁ nāma¹⁰ cetiyaṁ taṁ nātikkameyyan’ti. So imesaṁ sattannaṁ vatapadānaṁ samādānahetu lābhaggappatto ceva yasaggappatto ca vajjigāme.

This one time, Bhaggava, I was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. 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. He had undertaken these seven vows. ‘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. And I will not go past the following tree-shrines near Vesālī: the Udena shrine to the east, the Gotamaka to the south, the Seven Maidens to the west, and the Many Sons to the north.’ And it was due to undertaking these seven vows that he had reached the peak of material possessions and fame.

अथ खो, भग्गव, सुनक्खत्तो लिच्छविपुत्तो येन अचेलो कळारमट्टको तेनुपसङ्कमि; उपसङ्कमित्वा अचेलं कळारमट्टकं पञ्हं अपुच्छि। तस्स अचेलो कळारमट्टको पञ्हं पुट्ठो न सम्पायासि। असम्पायन्तो कोपञ्च दोसञ्च अप्पच्चयञ्च पात्वाकासि। अथ खो, भग्गव, सुनक्खत्तस्स लिच्छविपुत्तस्स एतदहोसि: ‘साधुरूपं वत भो अरहन्तं समणं आसादिम्हसे। मा वत नो अहोसि दीघरत्तं अहिताय दुक्खायाऽति।

Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo kaḷāramaṭṭako tenupasaṅkami; upasaṅkamitvā acelaṁ kaḷāramaṭṭakaṁ pañhaṁ apucchi. Tassa acelo kaḷāramaṭṭako pañhaṁ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Atha kho, bhaggava, sunakkhattassa licchaviputtassa etadahosi: ‘sādhurūpaṁ vata bho arahantaṁ samaṇaṁ āsādimhase. Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā’ti.

So, Bhaggava, Sunakkhatta went to see Kaḷāramaṭṭaka and asked him a question. But when it stumped him, he displayed annoyance, hate, and bitterness. So Sunakkhatta thought, ‘I’ve offended the holy man, the perfected one, the ascetic. I mustn’t create lasting harm and suffering for myself!’

अथ खो, भग्गव, सुनक्खत्तो लिच्छविपुत्तो येनाहं तेनुपसङ्कमि; उपसङ्कमित्वा मं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो अहं, भग्गव, सुनक्खत्तं लिच्छविपुत्तं एतदवोचं: ‘त्वम्पि नाम, मोघपुरिस, समणो सक्यपुत्तियो पटिजानिस्ससीऽति।

Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti.

Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘Don’t you claim to be an ascetic, a follower of the Sakyan, you silly man?’

‘किं पन मं, भन्ते, भगवा एवमाह—त्वम्पि नाम, मोघपुरिस, समणो सक्यपुत्तियो पटिजानिस्ससीऽति?

‘Kiṁ pana maṁ, bhante, bhagavā evamāha—tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti?

‘But why does the Buddha say this to me?’

‘ननु त्वं, सुनक्खत्त, अचेलं कळारमट्टकं उपसङ्कमित्वा पञ्हं अपुच्छि। तस्स ते अचेलो कळारमट्टको पञ्हं पुट्ठो न सम्पायासि। असम्पायन्तो कोपञ्च दोसञ्च अप्पच्चयञ्च पात्वाकासि। तस्स ते एतदहोसि: “साधुरूपं वत भो अरहन्तं समणं आसादिम्हसे। मा वत नो अहोसि दीघरत्तं अहिताय दुक्खाया”ऽति।

‘Nanu tvaṁ, sunakkhatta, acelaṁ kaḷāramaṭṭakaṁ upasaṅkamitvā pañhaṁ apucchi. Tassa te acelo kaḷāramaṭṭako pañhaṁ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Tassa te etadahosi: “sādhurūpaṁ vata bho arahantaṁ samaṇaṁ āsādimhase. Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā”’ti.

‘Didn’t you go to see the naked ascetic Kaḷāramaṭṭaka and ask him a question? But when it stumped him, he displayed annoyance, hate, and bitterness. Then you thought, “I’ve offended the holy man, the perfected one, the ascetic. I mustn’t create lasting harm and suffering for myself!”’

‘एवं, भन्ते। किं पन, भन्ते, भगवा अरहत्तस्स मच्छरायतीऽति?

‘Evaṁ, bhante. Kiṁ pana, bhante, bhagavā arahattassa maccharāyatī’ti?

‘Yes, sir. But sir, are you jealous of perfected ones?’

‘न खो अहं, मोघपुरिस, अरहत्तस्स मच्छरायामि, अपि च तुय्हेवेतं पापकं दिट्ठिगतं उप्पन्नं, तं पजह। मा ते अहोसि दीघरत्तं अहिताय दुक्खाय।

‘Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi, api ca tuyhevetaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ, taṁ pajaha. Mā te ahosi dīgharattaṁ ahitāya dukkhāya.

‘I’m not jealous of the perfected ones, you silly man. Rather, you should give up this harmful misconception that has arisen in you. Don’t create lasting harm and suffering for yourself!

यं खो पनेतं, सुनक्खत्त, मञ्ञसि अचेलं कळारमट्टकं—साधुरूपो अयं समणोति, सो नचिरस्सेव परिहितो सानुचारिको विचरन्तो ओदनकुम्मासं भुञ्जमानो सब्बानेव वेसालियानि चेतियानि समतिक्कमित्वा यसा निहीनो कालं करिस्सतीऽति।

Yaṁ kho panetaṁ, sunakkhatta, maññasi acelaṁ kaḷāramaṭṭakaṁ—sādhurūpo ayaṁ¹¹ samaṇoti, so nacirasseva parihito sānucāriko vicaranto odanakummāsaṁ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno¹² kālaṁ karissatī’ti.

That naked ascetic Kaḷāramaṭṭaka, who you imagine to be a true holy man, 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.’

अथ खो, भग्गव, अचेलो कळारमट्टको नचिरस्सेव परिहितो सानुचारिको विचरन्तो ओदनकुम्मासं भुञ्जमानो सब्बानेव वेसालियानि चेतियानि समतिक्कमित्वा यसा निहीनो कालमकासि।

Atha kho, bhaggava, acelo kaḷāramaṭṭako nacirasseva parihito sānucāriko vicaranto odanakummāsaṁ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālamakāsi.

And that’s exactly what happened.

अस्सोसि खो, भग्गव, सुनक्खत्तो लिच्छविपुत्तो: ‘अचेलो किर कळारमट्टको परिहितो सानुचारिको विचरन्तो ओदनकुम्मासं भुञ्जमानो सब्बानेव वेसालियानि चेतियानि समतिक्कमित्वा यसा निहीनो कालङ्कतोऽति। अथ खो, भग्गव, सुनक्खत्तो लिच्छविपुत्तो येनाहं तेनुपसङ्कमि; उपसङ्कमित्वा मं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो अहं, भग्गव, सुनक्खत्तं लिच्छविपुत्तं एतदवोचं: ‘तं किं मञ्ञसि, सुनक्खत्त, यथेव ते अहं अचेलं कळारमट्टकं आरब्भ ब्याकासिं, तथेव तं विपाकं, अञ्ञथा वाऽति?

Assosi kho, bhaggava, sunakkhatto licchaviputto: ‘acelo kira kaḷāramaṭṭako parihito sānucāriko vicaranto odanakummāsaṁ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṅkato’ti. Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘Taṁ kiṁ maññasi, sunakkhatta, yatheva te ahaṁ acelaṁ kaḷāramaṭṭakaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ, aññathā vā’ti?

Sunakkhatta heard about this. He came to me, bowed, and sat down to one side. I said to him, ‘What do you think, Sunakkhatta? Did the declaration I made about Kaḷāramaṭṭaka turn out to be correct, or not?’

‘यथेव मे, भन्ते, भगवा अचेलं कळारमट्टकं आरब्भ ब्याकासि, तथेव तं विपाकं, नो अञ्ञथाऽति।

‘Yatheva me, bhante, bhagavā acelaṁ kaḷāramaṭṭakaṁ ārabbha byākāsi, tatheva taṁ vipākaṁ, no aññathā’ti.

‘It turned out to be correct.’

‘तं किं मञ्ञसि, सुनक्खत्त, यदि एवं सन्ते कतं वा होति उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं अकतं वाऽति?

‘Taṁ kiṁ maññasi, sunakkhatta, yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ akataṁ vā’ti?

‘What do you think, Sunakkhatta? If that is so, has a superhuman demonstration of psychic power been performed or not?’

‘Addhā kho, bhante, evaṁ sante kataṁ hoti uttari manussadhammā iddhipāṭihāriyaṁ, no akatan’ti.

‘Clearly, sir, a superhuman demonstration of psychic power has been performed.’

‘एवम्पि खो मं त्वं, मोघपुरिस, उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं करोन्तं एवं वदेसि: “न हि पन मे, भन्ते, भगवा उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं करोती”ति। पस्स, मोघपुरिस, यावञ्च ते इदं अपरद्धन्ऽति। एवम्पि खो, भग्गव, सुनक्खत्तो लिच्छविपुत्तो मया वुच्चमानो अपक्कमेव इमस्मा धम्मविनया, यथा तं आपायिको नेरयिको।

‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi: “na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotī”ti. Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti. Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko.

‘Though I perform such a superhuman demonstration of psychic power you say this: “But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.” See how far you have strayed!’ Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell.

४। अचेलपाथिकपुत्तवत्थु

4. Acelapāthikaputtavatthu

4. On the Naked Ascetic Pāṭikaputta

एकमिदाहं, भग्गव, समयं तत्थेव वेसालियं विहरामि महावने कूटागारसालायं। तेन खो पन समयेन अचेलो पाथिकपुत्तो वेसालियं पटिवसति लाभग्गप्पत्तो चेव यसग्गप्पत्तो च वज्जिगामे। सो वेसालियं परिसति एवं वाचं भासति: ‘समणोपि गोतमो ञाणवादो, अहम्पि ञाणवादो। ञाणवादो खो पन ञाणवादेन अरहति उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं दस्सेतुं। समणो गोतमो उपड्ढपथं आगच्छेय्य, अहम्पि उपड्ढपथं गच्छेय्यं। ते तत्थ उभोपि उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं करेय्याम। एकञ्चे समणो गोतमो उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं करिस्सति, द्वाहं करिस्सामि। द्वे चे समणो गोतमो उत्तरि मनुस्सधम्मा इद्धिपाटिहारियानि करिस्सति, चत्ताराहं करिस्सामि। चत्तारि चे समणो गोतमो उत्तरि मनुस्सधम्मा इद्धिपाटिहारियानि करिस्सति, अट्ठाहं करिस्सामि। इति यावतकं यावतकं समणो गोतमो उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं करिस्सति, तद्दिगुणं तद्दिगुणाहं करिस्सामीऽति।

Ekamidāhaṁ, bhaggava, samayaṁ tattheva vesāliyaṁ viharāmi mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena acelo pāthikaputto¹³ vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: ‘samaṇopi¹⁴ gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ. Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya, ahampi upaḍḍhapathaṁ gaccheyyaṁ. Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma. Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi. Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi. Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi. Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī’ti.

This one time, Bhaggava, I was staying right there near Vesālī, at the Great Wood, in the hall with the peaked roof. 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. He was telling a crowd in Vesālī: ‘Both the ascetic Gotama and I speak from knowledge. One who speaks from knowledge ought to display a superhuman demonstration of psychic power to another who speaks from knowledge. If the ascetic Gotama meets me half-way, there we should both perform a superhuman demonstration of psychic power. If he performs one demonstration of psychic power, I’ll perform two. If he performs two, I’ll perform four. If he performs four, I’ll perform eight. However many demonstrations of psychic power the ascetic Gotama performs, I’ll perform double.’

अथ खो, भग्गव, सुनक्खत्तो लिच्छविपुत्तो येनाहं तेनुपसङ्कमि; उपसङ्कमित्वा मं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो, भग्गव, सुनक्खत्तो लिच्छविपुत्तो मं एतदवोच: ‘अचेलो, भन्ते, पाथिकपुत्तो वेसालियं पटिवसति लाभग्गप्पत्तो चेव यसग्गप्पत्तो च वज्जिगामे। सो वेसालियं परिसति एवं वाचं भासति: “समणोपि गोतमो ञाणवादो, अहम्पि ञाणवादो। ञाणवादो खो पन ञाणवादेन अरहति उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं दस्सेतुं। समणो गोतमो उपड्ढपथं आगच्छेय्य, अहम्पि उपड्ढपथं गच्छेय्यं। ते तत्थ उभोपि उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं करेय्याम। एकञ्चे समणो गोतमो उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं करिस्सति, द्वाहं करिस्सामि। द्वे चे समणो गोतमो उत्तरि मनुस्सधम्मा इद्धिपाटिहारियानि करिस्सति, चत्ताराहं करिस्सामि। चत्तारि चे समणो गोतमो उत्तरि मनुस्सधम्मा इद्धिपाटिहारियानि करिस्सति, अट्ठाहं करिस्सामि। इति यावतकं यावतकं समणो गोतमो उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं करिस्सति, तद्दिगुणं तद्दिगुणाहं करिस्सामी”ऽति।

Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhaggava, sunakkhatto licchaviputto maṁ etadavoca: ‘acelo, bhante, pāthikaputto vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: “samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ. Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya, ahampi upaḍḍhapathaṁ gaccheyyaṁ. Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma. Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi. Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi. Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi. Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī”’ti.

Then Sunakkhatta came to me, bowed, sat down to one side, and told me of all this.

एवं वुत्ते, अहं, भग्गव, सुनक्खत्तं लिच्छविपुत्तं एतदवोचं: ‘अभब्बो खो, सुनक्खत्त, अचेलो पाथिकपुत्तो तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा मम सम्मुखीभावं आगन्तुं। सचेपिस्स एवमस्स—अहं तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा समणस्स गोतमस्स सम्मुखीभावं गच्छेय्यन्ति, मुद्धापि तस्स विपतेय्याऽति।

Evaṁ vutte, ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘abhabbo kho, sunakkhatta, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

I said to him, ‘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. If he thinks he can come into my presence without giving up those things, his head may explode.’

‘रक्खतेतं, भन्ते, भगवा वाचं, रक्खतेतं सुगतो वाचन्ऽति।

‘Rakkhatetaṁ, bhante, bhagavā vācaṁ, rakkhatetaṁ sugato vācan’ti.

‘Careful what you say, Blessed One! Careful what you say, Holy One!’

‘किं पन मं त्वं, सुनक्खत्त, एवं वदेसि—रक्खतेतं, भन्ते, भगवा वाचं, रक्खतेतं सुगतो वाचन्ऽति?

‘Kiṁ pana maṁ tvaṁ, sunakkhatta, evaṁ vadesi—rakkhatetaṁ, bhante, bhagavā vācaṁ, rakkhatetaṁ sugato vācan’ti?

‘But why do you say this to me, Sunakkhatta?’

‘भगवता चस्स, भन्ते, एसा वाचा एकंसेन ओधारिता—अभब्बो अचेलो पाथिकपुत्तो तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा मम सम्मुखीभावं आगन्तुं। सचेपिस्स एवमस्स—अहं तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा समणस्स गोतमस्स सम्मुखीभावं गच्छेय्यन्ति, मुद्धापि तस्स विपतेय्याति। अचेलो च, भन्ते, पाथिकपुत्तो विरूपरूपेन भगवतो सम्मुखीभावं आगच्छेय्य, तदस्स भगवतो मुसाऽति।

‘Bhagavatā cassa, bhante, esā vācā ekaṁsena odhāritā—abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Acelo ca, bhante, pāthikaputto virūparūpena bhagavato sammukhībhāvaṁ āgaccheyya, tadassa bhagavato musā’ti.

‘Sir, the Buddha has definitively asserted that Pāṭikaputta is not capable of coming into the Buddha’s presence, otherwise his head may explode. But Pāṭikaputta might come into the Buddha’s presence in disguise, proving the Buddha wrong.’

‘अपि नु, सुनक्खत्त, तथागतो तं वाचं भासेय्य या सा वाचा द्वयगामिनीऽति?

‘Api nu, sunakkhatta, tathāgato taṁ vācaṁ bhāseyya yā sā vācā dvayagāminī’ti?

‘Sunakkhatta, would the Realized One make an ambiguous statement?’

‘किं पन, भन्ते, भगवता अचेलो पाथिकपुत्तो चेतसा चेतो परिच्च विदितो—अभब्बो अचेलो पाथिकपुत्तो तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा मम सम्मुखीभावं आगन्तुं। सचेपिस्स एवमस्स—अहं तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा समणस्स गोतमस्स सम्मुखीभावं गच्छेय्यन्ति, मुद्धापि तस्स विपतेय्याति? उदाहु, देवता भगवतो एतमत्थं आरोचेसुं—अभब्बो, भन्ते, अचेलो पाथिकपुत्तो तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा भगवतो सम्मुखीभावं आगन्तुं। सचेपिस्स एवमस्स—अहं तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा समणस्स गोतमस्स सम्मुखीभावं गच्छेय्यन्ति, मुद्धापि तस्स विपतेय्याऽति?

‘Kiṁ pana, bhante, bhagavatā acelo pāthikaputto cetasā ceto paricca vidito—abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti? Udāhu, devatā bhagavato etamatthaṁ ārocesuṁ—abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti?

‘But sir, did you make that statement after comprehending Pāṭikaputta’s mind with your mind? Or did deities tell you about it?’

‘चेतसा चेतो परिच्च विदितो चेव मे, सुनक्खत्त, अचेलो पाथिकपुत्तो—अभब्बो अचेलो पाथिकपुत्तो तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा मम सम्मुखीभावं आगन्तुं। सचेपिस्स एवमस्स—अहं तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा समणस्स गोतमस्स सम्मुखीभावं गच्छेय्यन्ति, मुद्धापि तस्स विपतेय्याति। देवतापि मे एतमत्थं आरोचेसुं—अभब्बो, भन्ते, अचेलो पाथिकपुत्तो तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा भगवतो सम्मुखीभावं आगन्तुं। सचेपिस्स एवमस्स—अहं तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा समणस्स गोतमस्स सम्मुखीभावं गच्छेय्यन्ति, मुद्धापि तस्स विपतेय्याति। अजितोपि नाम लिच्छवीनं सेनापति अधुना कालङ्कतो तावतिंसकायं उपपन्नो। सोपि मं उपसङ्कमित्वा एवमारोचेसि—अलज्जी, भन्ते, अचेलो पाथिकपुत्तो; मुसावादी, भन्ते, अचेलो पाथिकपुत्तो। मम्पि, भन्ते, अचेलो पाथिकपुत्तो ब्याकासि वज्जिगामे—अजितो लिच्छवीनं सेनापति महानिरयं उपपन्नोति।

‘Cetasā ceto paricca vidito ceva me, sunakkhatta, acelo pāthikaputto—abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Devatāpi me etamatthaṁ ārocesuṁ—abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Ajitopi nāma licchavīnaṁ senāpati adhunā kālaṅkato tāvatiṁsakāyaṁ upapanno. Sopi maṁ upasaṅkamitvā evamārocesi—alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto. Mampi, bhante, acelo pāthikaputto byākāsi vajjigāme—ajito licchavīnaṁ senāpati mahānirayaṁ upapannoti.

‘Both, Sunakkhatta. For Ajita the Licchavi general has recently passed away and been reborn in the host of the Thirty-Three. He came and told me this, “The naked ascetic Pāṭikaputta is shameless, sir, he is a liar. For he has declared of me in the Vajjian capital: ‘Ajita the Licchavi general has been reborn in the Great Hell.’

न खो पनाहं, भन्ते, महानिरयं उपपन्नो; तावतिंसकायम्हि उपपन्नो। अलज्जी, भन्ते, अचेलो पाथिकपुत्तो; मुसावादी, भन्ते, अचेलो पाथिकपुत्तो; अभब्बो च, भन्ते, अचेलो पाथिकपुत्तो तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा भगवतो सम्मुखीभावं आगन्तुं। सचेपिस्स एवमस्स—अहं तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा समणस्स गोतमस्स सम्मुखीभावं गच्छेय्यन्ति, मुद्धापि तस्स विपतेय्याति।

Na kho panāhaṁ, bhante, mahānirayaṁ upapanno; tāvatiṁsakāyamhi upapanno. Alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto; abhabbo ca, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.

But that is not true—I have been reborn in the host of the Thirty-Three. The naked ascetic Pāṭikaputta is shameless, sir, he is a liar. Pāṭikaputta is not capable of coming into the Buddha’s presence, otherwise his head may explode.”

इति खो, सुनक्खत्त, चेतसा चेतो परिच्च विदितो चेव मे अचेलो पाथिकपुत्तो अभब्बो अचेलो पाथिकपुत्तो तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा मम सम्मुखीभावं आगन्तुं। सचेपिस्स एवमस्स—अहं तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा समणस्स गोतमस्स सम्मुखीभावं गच्छेय्यन्ति, मुद्धापि तस्स विपतेय्याति। देवतापि मे एतमत्थं आरोचेसुं—अभब्बो, भन्ते, अचेलो पाथिकपुत्तो तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा भगवतो सम्मुखीभावं आगन्तुं। सचेपिस्स एवमस्स—अहं तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा समणस्स गोतमस्स सम्मुखीभावं गच्छेय्यन्ति, मुद्धापि तस्स विपतेय्याति।

Iti kho, sunakkhatta, cetasā ceto paricca vidito ceva me acelo pāthikaputto abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Devatāpi me etamatthaṁ ārocesuṁ—abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.

Thus I both made that statement after comprehending Pāṭikaputta’s mind with my mind, and deities told me about it.

सो खो पनाहं, सुनक्खत्त, वेसालियं पिण्डाय चरित्वा पच्छाभत्तं पिण्डपातपटिक्कन्तो येन अचेलस्स पाथिकपुत्तस्स आरामो तेनुपसङ्कमिस्सामि दिवाविहाराय। यस्सदानि त्वं, सुनक्खत्त, इच्छसि, तस्स आरोचेहीऽति।

So kho panāhaṁ, sunakkhatta, vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamissāmi divāvihārāya. Yassadāni tvaṁ, sunakkhatta, icchasi, tassa ārocehī’ti.

So Sunakkhatta, I’ll wander for alms in Vesālī. After the meal, on my return from almsround, I’ll go to Pāṭikaputta’s monastery for the day’s meditation. Now you may tell him, if you so wish.’

५। इद्धिपाटिहारियकथा

5. Iddhipāṭihāriyakathā

5. On Demonstrations of Psychic Power

अथ ख्वाहं, भग्गव, पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय वेसालिं पिण्डाय पाविसिं। वेसालियं पिण्डाय चरित्वा पच्छाभत्तं पिण्डपातपटिक्कन्तो येन अचेलस्स पाथिकपुत्तस्स आरामो तेनुपसङ्कमिं दिवाविहाराय। अथ खो, भग्गव, सुनक्खत्तो लिच्छविपुत्तो तरमानरूपो वेसालिं पविसित्वा येन अभिञ्ञाता अभिञ्ञाता लिच्छवी तेनुपसङ्कमि; उपसङ्कमित्वा अभिञ्ञाते अभिञ्ञाते लिच्छवी एतदवोच: ‘एसावुसो, भगवा वेसालियं पिण्डाय चरित्वा पच्छाभत्तं पिण्डपातपटिक्कन्तो येन अचेलस्स पाथिकपुत्तस्स आरामो तेनुपसङ्कमि दिवाविहाराय। अभिक्कमथायस्मन्तो अभिक्कमथायस्मन्तो, साधुरूपानं समणानं उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं भविस्सतीऽति। अथ खो, भग्गव, अभिञ्ञातानं अभिञ्ञातानं लिच्छवीनं एतदहोसि: ‘साधुरूपानं किर, भो, समणानं उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं भविस्सति; हन्द वत, भो, गच्छामाऽति।

Atha khvāhaṁ, bhaggava, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisiṁ. Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṁ divāvihārāya. Atha kho, bhaggava, sunakkhatto licchaviputto taramānarūpo vesāliṁ pavisitvā yena abhiññātā abhiññātā licchavī tenupasaṅkami; upasaṅkamitvā abhiññāte abhiññāte licchavī etadavoca: ‘esāvuso, bhagavā vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṁ samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissatī’ti. Atha kho, bhaggava, abhiññātānaṁ abhiññātānaṁ licchavīnaṁ etadahosi: ‘sādhurūpānaṁ kira, bho, samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissati; handa vata, bho, gacchāmā’ti.

Then, Bhaggava, I robed up in the morning and, taking my bowl and robe, entered Vesālī for alms. After the meal, on my return from almsround, I went to Pāṭikaputta’s monastery for the day’s meditation. Then Sunakkhatta rushed into Vesālī to see the very well-known Licchavis and said to them, ‘Sirs, after his almsround, the Buddha has gone to Pāṭikaputta’s monastery for the day’s meditation. Come forth, sirs, come forth! There will be a superhuman demonstration of psychic power by the holy ascetics!’ So the very well-known Licchavis thought, ‘It seems there will be a superhuman demonstration of psychic power by the holy ascetics! Let’s go!’

येन च अभिञ्ञाता अभिञ्ञाता ब्राह्मणमहासाला गहपतिनेचयिका नानातित्थिया समणब्राह्मणा तेनुपसङ्कमि। उपसङ्कमित्वा अभिञ्ञाते अभिञ्ञाते नानातित्थिये समणब्राह्मणे एतदवोच: ‘एसावुसो, भगवा वेसालियं पिण्डाय चरित्वा पच्छाभत्तं पिण्डपातपटिक्कन्तो येन अचेलस्स पाथिकपुत्तस्स आरामो तेनुपसङ्कमि दिवाविहाराय। अभिक्कमथायस्मन्तो अभिक्कमथायस्मन्तो, साधुरूपानं समणानं उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं भविस्सतीऽति। अथ खो, भग्गव, अभिञ्ञातानं अभिञ्ञातानं नानातित्थियानं समणब्राह्मणानं एतदहोसि: ‘साधुरूपानं किर, भो, समणानं उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं भविस्सति; हन्द वत, भो, गच्छामाऽति।

Yena ca abhiññātā abhiññātā brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā¹⁵ samaṇabrāhmaṇā tenupasaṅkami. upasaṅkamitvā abhiññāte abhiññāte nānātitthiye¹⁶ samaṇabrāhmaṇe etadavoca: ‘esāvuso, bhagavā vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṁ samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissatī’ti. Atha kho, bhaggava, abhiññātānaṁ abhiññātānaṁ nānātitthiyānaṁ samaṇabrāhmaṇānaṁ etadahosi: ‘sādhurūpānaṁ kira, bho, samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissati; handa vata, bho, gacchāmā’ti.

Then he went to see the very well-known well-to-do brahmins, rich householders, and ascetics and brahmins who follow various other religions, and said the same thing. They all said, ‘It seems there will be a superhuman demonstration of psychic power by the holy ascetics! Let’s go!’

अथ खो, भग्गव, अभिञ्ञाता अभिञ्ञाता लिच्छवी, अभिञ्ञाता अभिञ्ञाता च ब्राह्मणमहासाला गहपतिनेचयिका नानातित्थिया समणब्राह्मणा येन अचेलस्स पाथिकपुत्तस्स आरामो तेनुपसङ्कमिंसु। सा एसा, भग्गव, परिसा महा होति अनेकसता अनेकसहस्सा।

Atha kho, bhaggava, abhiññātā abhiññātā licchavī, abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṁsu. Sā esā, bhaggava, parisā mahā hoti¹⁷ anekasatā anekasahassā.

Then all those very well-known people went to Pāṭikaputta’s monastery. That assembly was large, Bhaggava; there were many hundreds, many thousands of them.

अस्सोसि खो, भग्गव, अचेलो पाथिकपुत्तो: ‘अभिक्कन्ता किर अभिञ्ञाता अभिञ्ञाता लिच्छवी, अभिक्कन्ता अभिञ्ञाता अभिञ्ञाता च ब्राह्मणमहासाला गहपतिनेचयिका नानातित्थिया समणब्राह्मणा। समणोपि गोतमो मय्हं आरामे दिवाविहारं निसिन्नोऽति। सुत्वानस्स भयं छम्भितत्तं लोमहंसो उदपादि। अथ खो, भग्गव, अचेलो पाथिकपुत्तो भीतो संविग्गो लोमहट्ठजातो येन तिन्दुकखाणुपरिब्बाजकारामो तेनुपसङ्कमि।

Assosi kho, bhaggava, acelo pāthikaputto: ‘abhikkantā kira abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo mayhaṁ ārāme divāvihāraṁ nisinno’ti. Sutvānassa bhayaṁ chambhitattaṁ lomahaṁso udapādi. Atha kho, bhaggava, acelo pāthikaputto bhīto saṁviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkami.

Pāṭikaputta heard, ‘It seems that very well-known Licchavis, well-to-do brahmins, rich householders, and ascetics and brahmins who follow various other religions have come forth. And the ascetic Gotama is sitting in my monastery for the day’s meditation.’ When he heard that, he became frightened, scared, his hair standing on end. In fear he went to the Pale-Moon Ebony Trunk Monastery of the wanderers.

अस्सोसि खो, भग्गव, सा परिसा: ‘अचेलो किर पाथिकपुत्तो भीतो संविग्गो लोमहट्ठजातो येन तिन्दुकखाणुपरिब्बाजकारामो तेनुपसङ्कन्तोऽति। अथ खो, भग्गव, सा परिसा अञ्ञतरं पुरिसं आमन्तेसि: ‘एहि त्वं, भो पुरिस, येन तिन्दुकखाणुपरिब्बाजकारामो, येन अचेलो पाथिकपुत्तो तेनुपसङ्कम। उपसङ्कमित्वा अचेलं पाथिकपुत्तं एवं वदेहि: “अभिक्कमावुसो, पाथिकपुत्त, अभिक्कन्ता अभिञ्ञाता अभिञ्ञाता लिच्छवी, अभिक्कन्ता अभिञ्ञाता अभिञ्ञाता च ब्राह्मणमहासाला गहपतिनेचयिका नानातित्थिया समणब्राह्मणा, समणोपि गोतमो आयस्मतो आरामे दिवाविहारं निसिन्नो; भासिता खो पन ते एसा, आवुसो पाथिकपुत्त, वेसालियं परिसति वाचा समणोपि गोतमो ञाणवादो, अहम्पि ञाणवादो। ञाणवादो खो पन ञाणवादेन अरहति उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं दस्सेतुं। समणो गोतमो उपड्ढपथं आगच्छेय्य अहम्पि उपड्ढपथं गच्छेय्यं। ते तत्थ उभोपि उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं करेय्याम। एकञ्चे समणो गोतमो उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं करिस्सति, द्वाहं करिस्सामि। द्वे चे समणो गोतमो उत्तरि मनुस्सधम्मा इद्धिपाटिहारियानि करिस्सति, चत्ताराहं करिस्सामि। चत्तारि चे समणो गोतमो उत्तरि मनुस्सधम्मा इद्धिपाटिहारियानि करिस्सति, अट्ठाहं करिस्सामि। इति यावतकं यावतकं समणो गोतमो उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं करिस्सति, तद्दिगुणं तद्दिगुणाहं करिस्सामी”ति अभिक्कमस्सेव खो आवुसो पाथिकपुत्त, उपड्ढपथं। सब्बपठमंयेव आगन्त्वा समणो गोतमो आयस्मतो आरामे दिवाविहारं निसिन्नोऽति।

Assosi kho, bhaggava, sā parisā: ‘acelo kira pāthikaputto bhīto saṁviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkanto’ti. Atha kho, bhaggava, sā parisā aññataraṁ purisaṁ āmantesi: ‘Ehi tvaṁ, bho purisa, yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkama. upasaṅkamitvā acelaṁ pāthikaputtaṁ evaṁ vadehi: “abhikkamāvuso, pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā, samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno; bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ. Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya ahampi upaḍḍhapathaṁ gaccheyyaṁ. Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma. Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi. Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi. Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi. Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī”ti abhikkamasseva¹⁸ kho āvuso pāthikaputta, upaḍḍhapathaṁ. Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno’ti.

The assembly heard of this, and instructed a man, ‘Come, my man, go to see Pāṭikaputta at the Pale-Moon Ebony Trunk Monastery and say to him, “Come forth, Friend Pāṭikaputta! All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation. For you stated this in the assembly at Vesālī: ‘Both the ascetic Gotama and I speak from knowledge. One who speaks from knowledge ought to display a superhuman demonstration of psychic power to another who speaks from knowledge. If the ascetic Gotama meets me half-way, there we should both perform a superhuman demonstration of psychic power. If he performs one demonstration of psychic power, I’ll perform two. If he performs two, I’ll perform four. If he performs four, I’ll perform eight. However many demonstrations of psychic power the ascetic Gotama performs, I’ll perform double.’ Come forth, Friend Pāṭikaputta, half-way. The ascetic Gotama has come the first half, and is sitting in your monastery.”’

एवं, भोति खो, भग्गव, सो पुरिसो तस्सा परिसाय पटिस्सुत्वा येन तिन्दुकखाणुपरिब्बाजकारामो, येन अचेलो पाथिकपुत्तो तेनुपसङ्कमि। उपसङ्कमित्वा अचेलं पाथिकपुत्तं एतदवोच: ‘अभिक्कमावुसो पाथिकपुत्त, अभिक्कन्ता अभिञ्ञाता अभिञ्ञाता लिच्छवी, अभिक्कन्ता अभिञ्ञाता अभिञ्ञाता च ब्राह्मणमहासाला गहपतिनेचयिका नानातित्थिया समणब्राह्मणा। समणोपि गोतमो आयस्मतो आरामे दिवाविहारं निसिन्नो। भासिता खो पन ते एसा, आवुसो पाथिकपुत्त, वेसालियं परिसति वाचा—समणोपि गोतमो ञाणवादो; अहम्पि ञाणवादो। ञाणवादो खो पन ञाणवादेन अरहति उत्तरि मनुस्सधम्मा इद्धिपाटिहारियं दस्सेतुं …पे… तद्दिगुणं तद्दिगुणाहं करिस्सामीति। अभिक्कमस्सेव खो, आवुसो पाथिकपुत्त, उपड्ढपथं। सब्बपठमंयेव आगन्त्वा समणो गोतमो आयस्मतो आरामे दिवाविहारं निसिन्नोऽति।

Evaṁ, bhoti kho, bhaggava, so puriso tassā parisāya paṭissutvā yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṁ pāthikaputtaṁ etadavoca: ‘abhikkamāvuso pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā—samaṇopi gotamo ñāṇavādo; ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ …pe… taddiguṇaṁ taddiguṇāhaṁ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṁ. Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno’ti.

‘Yes, sir,’ replied that man, and delivered the message.

एवं वुत्ते, भग्गव, अचेलो पाथिकपुत्तो ‘आयामि, आवुसो, आयामि, आवुसोऽति वत्वा तत्थेव संसप्पति, न सक्कोति आसनापि वुट्ठातुं। अथ खो सो, भग्गव, पुरिसो अचेलं पाथिकपुत्तं एतदवोच: ‘किं सु नाम ते, आवुसो पाथिकपुत्त, पावळा सु नाम ते पीठकस्मिं अल्लीना, पीठकं सु नाम ते पावळासु अल्लीनं? आयामि आवुसो, आयामि आवुसोति वत्वा तत्थेव संसप्पसि, न सक्कोसि आसनापि वुट्ठातुन्ऽति। एवम्पि खो, भग्गव, वुच्चमानो अचेलो पाथिकपुत्तो ‘आयामि, आवुसो, आयामि, आवुसोऽति वत्वा तत्थेव संसप्पति, न सक्कोति आसनापि वुट्ठातुं।

Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ. Atha kho so, bhaggava, puriso acelaṁ pāthikaputtaṁ etadavoca: ‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ.

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. Then that man said to Pāṭikaputta, ‘What’s up, Friend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? You say “I’m coming, sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’ 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.

यदा खो सो, भग्गव, पुरिसो अञ्ञासि: ‘पराभूतरूपो अयं अचेलो पाथिकपुत्तो। आयामि, आवुसो, आयामि, आवुसोति वत्वा तत्थेव संसप्पति, न सक्कोति आसनापि वुट्ठातुन्ऽति। अथ तं परिसं आगन्त्वा एवमारोचेसि: ‘पराभूतरूपो, भो, अचेलो पाथिकपुत्तो। आयामि, आवुसो, आयामि, आवुसोति वत्वा तत्थेव संसप्पति, न सक्कोति आसनापि वुट्ठातुन्ऽति। एवं वुत्ते, अहं, भग्गव, तं परिसं एतदवोचं: ‘अभब्बो खो, आवुसो, अचेलो पाथिकपुत्तो तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा मम सम्मुखीभावं आगन्तुं। सचेपिस्स एवमस्स—अहं तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा समणस्स गोतमस्स सम्मुखीभावं गच्छेय्यन्ति, मुद्धापि तस्स विपतेय्याऽति।

Yadā kho so, bhaggava, puriso aññāsi: ‘parābhūtarūpo ayaṁ acelo pāthikaputto. Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Atha taṁ parisaṁ āgantvā evamārocesi: ‘parābhūtarūpo, bho, acelo pāthikaputto. Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: ‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

When that man knew that Pāṭikaputta had lost, he returned to the assembly and said, ‘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.’ When he said this, I said to the assembly, ‘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. If he thinks he can come into my presence without giving up those things, his head may explode.’

पठमभाणवारो निट्ठितो।

Paṭhamabhāṇavāro niṭṭhito.

The first recitation section is finished.

अथ खो, भग्गव, अञ्ञतरो लिच्छविमहामत्तो उट्ठायासना तं परिसं एतदवोच: ‘तेन हि, भो, मुहुत्तं ताव आगमेथ, यावाहं गच्छामि। अप्पेव नाम अहम्पि सक्कुणेय्यं अचेलं पाथिकपुत्तं इमं परिसं आनेतुन्ऽति।

Atha kho, bhaggava, aññataro licchavimahāmatto uṭṭhāyāsanā taṁ parisaṁ etadavoca: ‘tena hi, bho, muhuttaṁ tāva āgametha, yāvāhaṁ gacchāmi. Appeva nāma ahampi sakkuṇeyyaṁ acelaṁ pāthikaputtaṁ imaṁ parisaṁ ānetun’ti.

Then, Bhaggava, a certain Licchavi minister stood up and said to the assembly, ‘Well then, sirs, wait a moment, I’ll go. Hopefully I’ll be able to lead Pāṭikaputta back to the assembly.’

अथ खो सो, भग्गव, लिच्छविमहामत्तो येन तिन्दुकखाणुपरिब्बाजकारामो, येन अचेलो पाथिकपुत्तो तेनुपसङ्कमि। उपसङ्कमित्वा अचेलं पाथिकपुत्तं एतदवोच: ‘अभिक्कमावुसो पाथिकपुत्त, अभिक्कन्तं ते सेय्यो, अभिक्कन्ता अभिञ्ञाता अभिञ्ञाता लिच्छवी, अभिक्कन्ता अभिञ्ञाता अभिञ्ञाता च ब्राह्मणमहासाला गहपतिनेचयिका नानातित्थिया समणब्राह्मणा। समणोपि गोतमो आयस्मतो आरामे दिवाविहारं निसिन्नो। भासिता खो पन ते एसा, आवुसो पाथिकपुत्त, वेसालियं परिसति वाचा—समणोपि गोतमो ञाणवादो …पे… तद्दिगुणं तद्दिगुणाहं करिस्सामीति। अभिक्कमस्सेव खो, आवुसो पाथिकपुत्त, उपड्ढपथं। सब्बपठमंयेव आगन्त्वा समणो गोतमो आयस्मतो आरामे दिवाविहारं निसिन्नो। भासिता खो पनेसा, आवुसो पाथिकपुत्त, समणेन गोतमेन परिसति वाचा—अभब्बो खो अचेलो पाथिकपुत्तो तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा मम सम्मुखीभावं आगन्तुं। सचेपिस्स एवमस्स—अहं तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा समणस्स गोतमस्स सम्मुखीभावं गच्छेय्यन्ति, मुद्धापि तस्स विपतेय्याति। अभिक्कमावुसो पाथिकपुत्त, अभिक्कमनेनेव ते जयं करिस्साम, समणस्स गोतमस्स पराजयन्ऽति।

Atha kho so, bhaggava, licchavimahāmatto yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṁ pāthikaputtaṁ etadavoca: ‘abhikkamāvuso pāthikaputta, abhikkantaṁ te seyyo, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā—samaṇopi gotamo ñāṇavādo …pe… taddiguṇaṁ taddiguṇāhaṁ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṁ. Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā—abhabbo kho acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṁ karissāma, samaṇassa gotamassa parājayan’ti.

So that minister went to see Pāṭikaputta and said, ‘Come forth, Friend 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. You said you’d meet the ascetic Gotama half-way. The ascetic Gotama has come the first half, and is sitting in your monastery. The ascetic Gotama has told the assembly that you’re not capable of coming into his presence. Come forth, Pāṭikaputta! When you come forth we’ll make you win and the ascetic Gotama lose.’

एवं वुत्ते, भग्गव, अचेलो पाथिकपुत्तो ‘आयामि, आवुसो, आयामि, आवुसोऽति वत्वा तत्थेव संसप्पति, न सक्कोति आसनापि वुट्ठातुं। अथ खो सो, भग्गव, लिच्छविमहामत्तो अचेलं पाथिकपुत्तं एतदवोच: ‘किं सु नाम ते, आवुसो पाथिकपुत्त, पावळा सु नाम ते पीठकस्मिं अल्लीना, पीठकं सु नाम ते पावळासु अल्लीनं? आयामि, आवुसो, आयामि, आवुसोति वत्वा तत्थेव संसप्पसि, न सक्कोसि आसनापि वुट्ठातुन्ऽति। एवम्पि खो, भग्गव, वुच्चमानो अचेलो पाथिकपुत्तो ‘आयामि, आवुसो, आयामि, आवुसोऽति वत्वा तत्थेव संसप्पति, न सक्कोति आसनापि वुट्ठातुं।

Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ. Atha kho so, bhaggava, licchavimahāmatto acelaṁ pāthikaputtaṁ etadavoca: ‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ.

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. Then the minister said to Pāṭikaputta, ‘What’s up, Friend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? You say “I’m coming, sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’ 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.

यदा खो सो, भग्गव, लिच्छविमहामत्तो अञ्ञासि: ‘पराभूतरूपो अयं अचेलो पाथिकपुत्तो आयामि, आवुसो, आयामि, आवुसोति वत्वा तत्थेव संसप्पति, न सक्कोति आसनापि वुट्ठातुन्ऽति। अथ तं परिसं आगन्त्वा एवमारोचेसि: ‘पराभूतरूपो, भो, अचेलो पाथिकपुत्तो आयामि, आवुसो, आयामि, आवुसोति वत्वा तत्थेव संसप्पति, न सक्कोति आसनापि वुट्ठातुन्ऽति। एवं वुत्ते, अहं, भग्गव, तं परिसं एतदवोचं: ‘अभब्बो खो, आवुसो, अचेलो पाथिकपुत्तो तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा मम सम्मुखीभावं आगन्तुं। सचेपिस्स एवमस्स—अहं तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा समणस्स गोतमस्स सम्मुखीभावं गच्छेय्यन्ति, मुद्धापि तस्स विपतेय्य। सचे पायस्मन्तानं लिच्छवीनं एवमस्स—मयं अचेलं पाथिकपुत्तं वरत्ताहि बन्धित्वा गोयुगेहि आविञ्छेय्यामाति, ता वरत्ता छिज्जेय्युं पाथिकपुत्तो वा। अभब्बो पन अचेलो पाथिकपुत्तो तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा मम सम्मुखीभावं आगन्तुं। सचेपिस्स एवमस्स—अहं तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा समणस्स गोतमस्स सम्मुखीभावं गच्छेय्यन्ति, मुद्धापि तस्स विपतेय्याऽति।

Yadā kho so, bhaggava, licchavimahāmatto aññāsi: ‘parābhūtarūpo ayaṁ acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Atha taṁ parisaṁ āgantvā evamārocesi: ‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: ‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṁ licchavīnaṁ evamassa—mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā goyugehi āviñcheyyāmāti, tā varattā chijjeyyuṁ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

When the Licchavi minister knew that Pāṭikaputta had lost, he returned to the assembly and said, ‘Pāṭikaputta has lost, sirs.’ When he said this, I said to the assembly, ‘Pāṭikaputta is not capable of coming into my presence, otherwise his head may explode. Even if the good Licchavis were to think, “Let’s bind Pāṭikaputta with straps and drag him with a pair of oxen!” But either the straps will break or Pāṭikaputta will.’

अथ खो, भग्गव, जालियो दारुपत्तिकन्तेवासी उट्ठायासना तं परिसं एतदवोच: ‘तेन हि, भो, मुहुत्तं ताव आगमेथ, यावाहं गच्छामि; अप्पेव नाम अहम्पि सक्कुणेय्यं अचेलं पाथिकपुत्तं इमं परिसं आनेतुन्ऽति।

Atha kho, bhaggava, jāliyo dārupattikantevāsī uṭṭhāyāsanā taṁ parisaṁ etadavoca: ‘tena hi, bho, muhuttaṁ tāva āgametha, yāvāhaṁ gacchāmi; appeva nāma ahampi sakkuṇeyyaṁ acelaṁ pāthikaputtaṁ imaṁ parisaṁ ānetun’ti.

Then, Bhaggava, Jāliya, the pupil of the wood-bowl ascetic, stood up and said to the assembly, ‘Well then, sirs, wait a moment, I’ll go. Hopefully I’ll be able to lead Pāṭikaputta back to the assembly.’

अथ खो, भग्गव, जालियो दारुपत्तिकन्तेवासी येन तिन्दुकखाणुपरिब्बाजकारामो, येन अचेलो पाथिकपुत्तो तेनुपसङ्कमि। उपसङ्कमित्वा अचेलं पाथिकपुत्तं एतदवोच: ‘अभिक्कमावुसो पाथिकपुत्त, अभिक्कन्तं ते सेय्यो। अभिक्कन्ता अभिञ्ञाता अभिञ्ञाता लिच्छवी, अभिक्कन्ता अभिञ्ञाता अभिञ्ञाता च ब्राह्मणमहासाला गहपतिनेचयिका नानातित्थिया समणब्राह्मणा। समणोपि गोतमो आयस्मतो आरामे दिवाविहारं निसिन्नो। भासिता खो पन ते एसा, आवुसो पाथिकपुत्त, वेसालियं परिसति वाचा—समणोपि गोतमो ञाणवादो …पे… तद्दिगुणं तद्दिगुणाहं करिस्सामीति। अभिक्कमस्सेव, खो आवुसो पाथिकपुत्त, उपड्ढपथं। सब्बपठमंयेव आगन्त्वा समणो गोतमो आयस्मतो आरामे दिवाविहारं निसिन्नो। भासिता खो पनेसा, आवुसो पाथिकपुत्त, समणेन गोतमेन परिसति वाचा—अभब्बो अचेलो पाथिकपुत्तो तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा मम सम्मुखीभावं आगन्तुं। सचेपिस्स एवमस्स—अहं तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा समणस्स गोतमस्स सम्मुखीभावं गच्छेय्यन्ति, मुद्धापि तस्स विपतेय्य। सचे पायस्मन्तानं लिच्छवीनं एवमस्स—मयं अचेलं पाथिकपुत्तं वरत्ताहि बन्धित्वा गोयुगेहि आविञ्छेय्यामाति। ता वरत्ता छिज्जेय्युं पाथिकपुत्तो वा। अभब्बो पन अचेलो पाथिकपुत्तो तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा मम सम्मुखीभावं आगन्तुं। सचेपिस्स एवमस्स—अहं तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा समणस्स गोतमस्स सम्मुखीभावं आगच्छेय्यन्ति, मुद्धापि तस्स विपतेय्याति। अभिक्कमावुसो पाथिकपुत्त, अभिक्कमनेनेव ते जयं करिस्साम, समणस्स गोतमस्स पराजयन्ऽति।

Atha kho, bhaggava, jāliyo dārupattikantevāsī yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṁ pāthikaputtaṁ etadavoca: ‘abhikkamāvuso pāthikaputta, abhikkantaṁ te seyyo. Abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā—samaṇopi gotamo ñāṇavādo …pe… taddiguṇaṁ taddiguṇāhaṁ karissāmīti. Abhikkamasseva, kho āvuso pāthikaputta, upaḍḍhapathaṁ. Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā—abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṁ licchavīnaṁ evamassa—mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā goyugehi āviñcheyyāmāti. Tā varattā chijjeyyuṁ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ āgaccheyyanti, muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṁ karissāma, samaṇassa gotamassa parājayan’ti.

So Jāliya went to see Pāṭikaputta and said, ‘Come forth, Friend 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. You said you’d meet the ascetic Gotama half-way. The ascetic Gotama has come the first half, and is sitting in your monastery. The ascetic Gotama has told the assembly that you’re not capable of coming into his presence. And he said that even if the Licchavis try to bind you with straps and drag you with a pair of oxen, either the straps will break or you will. Come forth, Pāṭikaputta! When you come forth we’ll make you win and the ascetic Gotama lose.’

एवं वुत्ते, भग्गव, अचेलो पाथिकपुत्तो ‘आयामि, आवुसो, आयामि, आवुसोऽति वत्वा तत्थेव संसप्पति, न सक्कोति आसनापि वुट्ठातुं। अथ खो, भग्गव, जालियो दारुपत्तिकन्तेवासी अचेलं पाथिकपुत्तं एतदवोच: ‘किं सु नाम ते, आवुसो पाथिकपुत्त, पावळा सु नाम ते पीठकस्मिं अल्लीना, पीठकं सु नाम ते पावळासु अल्लीनं? आयामि, आवुसो, आयामि, आवुसोति वत्वा तत्थेव संसप्पसि, न सक्कोसि आसनापि वुट्ठातुन्ऽति। एवम्पि खो, भग्गव, वुच्चमानो अचेलो पाथिकपुत्तो ‘आयामि, आवुसो, आयामि, आवुसोऽति वत्वा तत्थेव संसप्पति, न सक्कोति आसनापि वुट्ठातुन्ति।

Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ. Atha kho, bhaggava, jāliyo dārupattikantevāsī acelaṁ pāthikaputtaṁ etadavoca: ‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātunti.

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. Then Jāliya said to Pāṭikaputta, ‘What’s up, Friend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? You say “I’m coming, sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’ 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.

यदा खो, भग्गव, जालियो दारुपत्तिकन्तेवासी अञ्ञासि: ‘पराभूतरूपो अयं अचेलो पाथिकपुत्तो आयामि, आवुसो, आयामि, आवुसोति वत्वा तत्थेव संसप्पति, न सक्कोति आसनापि वुट्ठातुन्ऽति, अथ नं एतदवोच—

Yadā kho, bhaggava, jāliyo dārupattikantevāsī aññāsi: ‘parābhūtarūpo ayaṁ acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti, atha naṁ etadavoca—

When Jāliya knew that Pāṭikaputta had lost, he said to him,

भूतपुब्बं, आवुसो पाथिकपुत्त, सीहस्स मिगरञ्ञो एतदहोसि: ‘यन्नूनाहं अञ्ञतरं वनसण्डं निस्साय आसयं कप्पेय्यं। तत्रासयं कप्पेत्वा सायन्हसमयं आसया निक्खमेय्यं, आसया निक्खमित्वा विजम्भेय्यं, विजम्भित्वा समन्ता चतुद्दिसा अनुविलोकेय्यं, समन्ता चतुद्दिसा अनुविलोकेत्वा तिक्खत्तुं सीहनादं नदेय्यं, तिक्खत्तुं सीहनादं नदित्वा गोचराय पक्कमेय्यं। सो वरं वरं मिगसङ्घे वधित्वा मुदुमंसानि मुदुमंसानि भक्खयित्वा तमेव आसयं अज्झुपेय्यन्ऽति।

Bhūtapubbaṁ, āvuso pāthikaputta, sīhassa migarañño etadahosi: ‘yannūnāhaṁ aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappeyyaṁ. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhameyyaṁ, āsayā nikkhamitvā vijambheyyaṁ, vijambhitvā samantā catuddisā anuvilokeyyaṁ, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadeyyaṁ, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkameyyaṁ. So varaṁ varaṁ migasaṅghe¹⁹ vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupeyyan’ti.

‘Once upon a time, Friend Pāṭikaputta, it occurred to a lion, king of beasts, “Why don’t I make my lair near a certain forest? Towards evening I can emerge from my den, yawn, look all around the four quarters, roar my lion’s roar three times, and set out on the hunt. Having slain the very best of the deer herd, and eaten the most tender flesh, I could return to my den.”

अथ खो, आवुसो, सो सीहो मिगराजा अञ्ञतरं वनसण्डं निस्साय आसयं कप्पेसि। तत्रासयं कप्पेत्वा सायन्हसमयं आसया निक्खमि, आसया निक्खमित्वा विजम्भि, विजम्भित्वा समन्ता चतुद्दिसा अनुविलोकेसि, समन्ता चतुद्दिसा अनुविलोकेत्वा तिक्खत्तुं सीहनादं नदि, तिक्खत्तुं सीहनादं नदित्वा गोचराय पक्कामि। सो वरं वरं मिगसङ्घे वधित्वा मुदुमंसानि मुदुमंसानि भक्खयित्वा तमेव आसयं अज्झुपेसि।

Atha kho, āvuso, so sīho migarājā aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappesi. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadi, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkāmi. So varaṁ varaṁ migasaṅghe vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupesi.

And so that’s what he did.

तस्सेव खो, आवुसो पाथिकपुत्त, सीहस्स मिगरञ्ञो विघाससंवड्ढो जरसिङ्गालो दित्तो चेव बलवा च। अथ खो, आवुसो, तस्स जरसिङ्गालस्स एतदहोसि: ‘को चाहं, को सीहो मिगराजा। यन्नूनाहम्पि अञ्ञतरं वनसण्डं निस्साय आसयं कप्पेय्यं। तत्रासयं कप्पेत्वा सायन्हसमयं आसया निक्खमेय्यं, आसया निक्खमित्वा विजम्भेय्यं, विजम्भित्वा समन्ता चतुद्दिसा अनुविलोकेय्यं, समन्ता चतुद्दिसा अनुविलोकेत्वा तिक्खत्तुं सीहनादं नदेय्यं, तिक्खत्तुं सीहनादं नदित्वा गोचराय पक्कमेय्यं। सो वरं वरं मिगसङ्घे वधित्वा मुदुमंसानि मुदुमंसानि भक्खयित्वा तमेव आसयं अज्झुपेय्यन्ऽति।

Tasseva kho, āvuso pāthikaputta, sīhassa migarañño vighāsasaṁvaḍḍho jarasiṅgālo²⁰ ditto ceva balavā ca. Atha kho, āvuso, tassa jarasiṅgālassa etadahosi: ‘ko cāhaṁ, ko sīho migarājā. Yannūnāhampi aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappeyyaṁ. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhameyyaṁ, āsayā nikkhamitvā vijambheyyaṁ, vijambhitvā samantā catuddisā anuvilokeyyaṁ, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadeyyaṁ, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkameyyaṁ. So varaṁ varaṁ migasaṅghe vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupeyyan’ti.

Now, there was an old jackal who had grown fat on the lion’s leavings, becoming arrogant and strong. He thought, “What does the lion, king of beasts, have that I don’t? Why don’t I also make my lair near a certain forest? Towards evening I can emerge from my den, yawn, look all around the four quarters, roar my lion’s roar three times, and set out on the hunt. Having slain the very best of the deer herd, and eaten the most tender flesh, I could return to my den.”

अथ खो सो, आवुसो, जरसिङ्गालो अञ्ञतरं वनसण्डं निस्साय आसयं कप्पेसि। तत्रासयं कप्पेत्वा सायन्हसमयं आसया निक्खमि, आसया निक्खमित्वा विजम्भि, विजम्भित्वा समन्ता चतुद्दिसा अनुविलोकेसि, समन्ता चतुद्दिसा अनुविलोकेत्वा तिक्खत्तुं सीहनादं नदिस्सामीति सिङ्गालकंयेव अनदि भेरण्डकंयेव अनदि, के च छवे सिङ्गाले, के पन सीहनादेति।

Atha kho so, āvuso, jarasiṅgālo aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappesi. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadissāmīti siṅgālakaṁyeva anadi bheraṇḍakaṁyeva anadi, ke ca chave siṅgāle, ke pana sīhanādeti.

And so that’s what he did. 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?

एवमेव खो त्वं, आवुसो पाथिकपुत्त, सुगतापदानेसु जीवमानो सुगतातिरित्तानि भुञ्जमानो तथागते अरहन्ते सम्मासम्बुद्धे आसादेतब्बं मञ्ञसि। के च छवे पाथिकपुत्ते, का च तथागतानं अरहन्तानं सम्मासम्बुद्धानं आसादनाति।

Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanāti.

In the same way, friend, while living off the leavings 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! Who are the pathetic Pāṭikaputtas to attack the Realized Ones, the perfected ones, the fully awakened Buddhas?’

यतो खो, भग्गव, जालियो दारुपत्तिकन्तेवासी इमिना ओपम्मेन नेव असक्खि अचेलं पाथिकपुत्तं तम्हा आसना चावेतुं। अथ नं एतदवोच:

Yato kho, bhaggava, jāliyo dārupattikantevāsī iminā opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. Atha naṁ etadavoca:

When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, he said to him:

‘सीहोति अत्तानं समेक्खियान, अमञ्ञि कोत्थु मिगराजाहमस्मि; तथेव सो सिङ्गालकं अनदि, के च छवे सिङ्गाले के पन सीहनादेति।

‘Sīhoti attānaṁ samekkhiyāna, Amaññi kotthu migarājāhamasmi; Tatheva²¹ so siṅgālakaṁ anadi, Ke ca chave siṅgāle ke pana sīhanādeti.

‘Seeing himself as equal to the lion, the jackal presumed “I’m the king of the beasts!” But in reality he only managed to yelp, and what’s a sad jackal’s squeal to the roar of a lion?

In the same way, friend, while living off the leavings of the Holy One, you presume to attack him!’

यतो खो, भग्गव, जालियो दारुपत्तिकन्तेवासी इमिनापि ओपम्मेन नेव असक्खि अचेलं पाथिकपुत्तं तम्हा आसना चावेतुं। अथ नं एतदवोच:

Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. Atha naṁ etadavoca:

When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, he said to him:

‘अञ्ञं अनुचङ्कमनं, अत्तानं विघासे समेक्खिय; याव अत्तानं न पस्सति, कोत्थु ताव ब्यग्घोति मञ्ञति।

‘Aññaṁ anucaṅkamanaṁ, Attānaṁ vighāse samekkhiya; Yāva attānaṁ na passati, Kotthu tāva byagghoti maññati.

‘Following in the steps of another, seeing himself grown fat on scraps, until he doesn’t even see himself, the jackal presumes he’s a tiger.

तथेव सो सिङ्गालकं अनदि, के च छवे सिङ्गाले के पन सीहनादेति।

Tatheva so siṅgālakaṁ anadi, Ke ca chave siṅgāle ke pana sīhanādeti.

But in reality he only managed to yelp, and what’s a sad jackal’s squeal to the roar of a lion?

In the same way, friend, while living off the leavings of the Holy One, you presume to attack him!’

Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. Atha naṁ etadavoca:

When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, he said to him:

‘भुत्वान भेके खलमूसिकायो, कटसीसु खित्तानि च कोणपानि; महावने सुञ्ञवने विवड्ढो, अमञ्ञि कोत्थु मिगराजाहमस्मि; तथेव सो सिङ्गालकं अनदि, के च छवे सिङ्गाले के पन सीहनादेति।

‘Bhutvāna bheke²² khalamūsikāyo, Kaṭasīsu khittāni ca koṇapāni; Mahāvane suññavane vivaḍḍho, Amaññi kotthu migarājāhamasmi; Tatheva so siṅgālakaṁ anadi, Ke ca chave siṅgāle ke pana sīhanādeti.

‘Gorged on frogs, and mice from the barn, and carcasses tossed in the cemetery, thriving in the great, empty wood, the jackal presumed “I’m the king of the beasts!” But in reality he only managed to yelp, and what’s a sad jackal’s squeal to the roar of a lion?

यतो खो, भग्गव, जालियो दारुपत्तिकन्तेवासी इमिनापि ओपम्मेन नेव असक्खि अचेलं पाथिकपुत्तं तम्हा आसना चावेतुं। अथ तं परिसं आगन्त्वा एवमारोचेसि: ‘पराभूतरूपो, भो, अचेलो पाथिकपुत्तो आयामि आवुसो, आयामि, आवुसोति वत्वा तत्थेव संसप्पति, न सक्कोति आसनापि वुट्ठातुन्ऽति।

Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. Atha taṁ parisaṁ āgantvā evamārocesi: ‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti.

When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, he returned to the assembly and said, ‘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.’

एवं वुत्ते, अहं, भग्गव, तं परिसं एतदवोचं: ‘अभब्बो खो, आवुसो, अचेलो पाथिकपुत्तो तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा मम सम्मुखीभावं आगन्तुं। सचेपिस्स एवमस्स—अहं तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा समणस्स गोतमस्स सम्मुखीभावं गच्छेय्यन्ति, मुद्धापि तस्स विपतेय्य। सचेपायस्मन्तानं लिच्छवीनं एवमस्स—मयं अचेलं पाथिकपुत्तं वरत्ताहि बन्धित्वा नागेहि आविञ्छेय्यामाति। ता वरत्ता छिज्जेय्युं पाथिकपुत्तो वा। अभब्बो पन अचेलो पाथिकपुत्तो तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा मम सम्मुखीभावं आगन्तुं। सचेपिस्स एवमस्स—अहं तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा समणस्स गोतमस्स सम्मुखीभावं गच्छेय्यन्ति, मुद्धापि तस्स विपतेय्याऽति।

Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: ‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. Sacepāyasmantānaṁ licchavīnaṁ evamassa—mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā nāgehi āviñcheyyāmāti. Tā varattā chijjeyyuṁ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

When he said this, I said to the assembly, ‘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. If he thinks he can come into my presence without giving up those things, his head may explode. The good Licchavis might even think, “Let’s bind Pāṭikaputta with straps and drag him with a pair of oxen!” But either the straps will break or Pāṭikaputta will. Pāṭikaputta is not capable of coming into my presence, otherwise his head may explode.’

अथ ख्वाहं, भग्गव, तं परिसं धम्मिया कथाय सन्दस्सेसिं समादपेसिं समुत्तेजेसिं सम्पहंसेसिं, तं परिसं धम्मिया कथाय सन्दस्सेत्वा समादपेत्वा समुत्तेजेत्वा सम्पहंसेत्वा महाबन्धना मोक्खं करित्वा चतुरासीतिपाणसहस्सानि महाविदुग्गा उद्धरित्वा तेजोधातुं समापज्जित्वा सत्ततालं वेहासं अब्भुग्गन्त्वा अञ्ञं सत्ततालम्पि अच्चिं अभिनिम्मिनित्वा पज्जलित्वा धूमायित्वा महावने कूटागारसालायं पच्चुट्ठासिं।

Atha khvāhaṁ, bhaggava, taṁ parisaṁ dhammiyā kathāya sandassesiṁ samādapesiṁ samuttejesiṁ sampahaṁsesiṁ, taṁ parisaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā mahābandhanā mokkhaṁ karitvā caturāsītipāṇasahassāni mahāviduggā uddharitvā tejodhātuṁ samāpajjitvā sattatālaṁ vehāsaṁ abbhuggantvā aññaṁ sattatālampi acciṁ²³ abhinimminitvā pajjalitvā dhūmāyitvā²⁴ mahāvane kūṭāgārasālāyaṁ paccuṭṭhāsiṁ.

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.

अथ खो, भग्गव, सुनक्खत्तो लिच्छविपुत्तो येनाहं तेनुपसङ्कमि; उपसङ्कमित्वा मं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो अहं, भग्गव, सुनक्खत्तं लिच्छविपुत्तं एतदवोचं: ‘तं किं मञ्ञसि, सुनक्खत्त, यथेव ते अहं अचेलं पाथिकपुत्तं आरब्भ ब्याकासिं, तथेव तं विपाकं अञ्ञथा वाऽति?

Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘Taṁ kiṁ maññasi, sunakkhatta, yatheva te ahaṁ acelaṁ pāthikaputtaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ aññathā vā’ti?

Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘What do you think, Sunakkhatta? Did the declaration I made about Pāṭikaputta turn out to be correct, or not?’

‘यथेव मे, भन्ते, भगवा अचेलं पाथिकपुत्तं आरब्भ ब्याकासि, तथेव तं विपाकं, नो अञ्ञथाऽति।

‘Yatheva me, bhante, bhagavā acelaṁ pāthikaputtaṁ ārabbha byākāsi, tatheva taṁ vipākaṁ, no aññathā’ti.

‘It turned out to be correct.’

‘Taṁ kiṁ maññasi, sunakkhatta, yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ, akataṁ vā’ti?

‘What do you think, Sunakkhatta? If that is so, has a superhuman demonstration of psychic power been performed or not?’

‘Addhā kho, bhante, evaṁ sante kataṁ hoti uttari manussadhammā iddhipāṭihāriyaṁ, no akatan’ti.

‘Clearly, sir, a superhuman demonstration of psychic power has been performed.’

एवम्पि खो, भग्गव, सुनक्खत्तो लिच्छविपुत्तो मया वुच्चमानो अपक्कमेव इमस्मा धम्मविनया, यथा तं आपायिको नेरयिको।

Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko.

Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell.

६। अग्गञ्ञपञ्ञत्तिकथा

6. Aggaññapaññattikathā

6. On Describing the Origin of the World

अग्गञ्ञञ्चाहं, भग्गव, पजानामि। तञ्च पजानामि, ततो च उत्तरितरं पजानामि, तञ्च पजानं न परामसामि, अपरामसतो च मे पच्चत्तञ्ञेव निब्बुति विदिता, यदभिजानं तथागतो नो अनयं आपज्जति।

Aggaññañcāhaṁ, bhaggava, pajānāmi. Tañca pajānāmi, tato ca uttaritaraṁ pajānāmi, tañca pajānaṁ²⁵ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā, yadabhijānaṁ tathāgato no anayaṁ āpajjati.

Bhaggava, I understand the origin of the world. I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized Nibbana within myself. Directly knowing this, the Realized One does not come to ruin.

सन्ति, भग्गव, एके समणब्राह्मणा इस्सरकुत्तं ब्रह्मकुत्तं आचरियकं अग्गञ्ञं पञ्ञपेन्ति। त्याहं उपसङ्कमित्वा एवं वदामि: ‘सच्चं किर तुम्हे आयस्मन्तो इस्सरकुत्तं ब्रह्मकुत्तं आचरियकं अग्गञ्ञं पञ्ञपेथाऽति? ते च मे एवं पुट्ठा, ‘आमोऽति पटिजानन्ति। त्याहं एवं वदामि: ‘कथंविहितकं पन तुम्हे आयस्मन्तो इस्सरकुत्तं ब्रह्मकुत्तं आचरियकं अग्गञ्ञं पञ्ञपेथाऽति? ते मया पुट्ठा न सम्पायन्ति, असम्पायन्ता ममञ्ञेव पटिपुच्छन्ति। तेसाहं पुट्ठो ब्याकरोमि:

Santi, bhaggava, eke samaṇabrāhmaṇā issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapenti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te ca me evaṁ puṭṭhā, ‘āmo’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘kathaṁvihitakaṁ pana tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṁ puṭṭho byākaromi:

There are some ascetics and brahmins who describe the origin of the world in their tradition as created by the God Almighty, by Brahmā. I go up to them and say, ‘Is it really true that this is the venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But how do you describe in your tradition that the origin of the world came about as created by the God Almighty, by Brahmā?’ But they are stumped by my question, and they even question me in return. So I answer them,

‘होति खो सो, आवुसो, समयो यं कदाचि करहचि दीघस्स अद्धुनो अच्चयेन अयं लोको संवट्टति। संवट्टमाने लोके येभुय्येन सत्ता आभस्सरसंवत्तनिका होन्ति। ते तत्थ होन्ति मनोमया पीतिभक्खा सयंपभा अन्तलिक्खचरा सुभट्ठायिनो चिरं दीघमद्धानं तिट्ठन्ति।

‘Hoti kho so, āvuso, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati. Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.

‘There comes a time when, friends, after a very long period has passed, this cosmos contracts. As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance. 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.

होति खो सो, आवुसो, समयो यं कदाचि करहचि दीघस्स अद्धुनो अच्चयेन अयं लोको विवट्टति। विवट्टमाने लोके सुञ्ञं ब्रह्मविमानं पातुभवति। अथ खो अञ्ञतरो सत्तो आयुक्खया वा पुञ्ञक्खया वा आभस्सरकाया चवित्वा सुञ्ञं ब्रह्मविमानं उपपज्जति। सो तत्थ होति मनोमयो पीतिभक्खो सयम्पभो अन्तलिक्खचरो सुभट्ठायी, चिरं दीघमद्धानं तिट्ठति।

Hoti kho²⁶ so, āvuso, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati. Vivaṭṭamāne loke suññaṁ brahmavimānaṁ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjati. So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī, ciraṁ dīghamaddhānaṁ tiṭṭhati.

There comes a time when, after a very long period has passed, this cosmos expands. As it expands an empty mansion of Brahmā appears. 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. 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.

तस्स तत्थ एककस्स दीघरत्तं निवुसितत्ता अनभिरति परितस्सना उप्पज्जति—अहो वत अञ्ञेपि सत्ता इत्थत्तं आगच्छेय्युन्ति।

Tassa tattha ekakassa dīgharattaṁ nivusitattā anabhirati paritassanā uppajjati—aho vata aññepi sattā itthattaṁ āgaccheyyunti.

But after staying there all alone for a long time, they become dissatisfied and anxious, “Oh, if only another being would come to this state of existence.”

अथ अञ्ञेपि सत्ता आयुक्खया वा पुञ्ञक्खया वा आभस्सरकाया चवित्वा सुञ्ञं ब्रह्मविमानं उपपज्जन्ति तस्स सत्तस्स सहब्यतं। तेपि तत्थ होन्ति मनोमया पीतिभक्खा सयंपभा अन्तलिक्खचरा सुभट्ठायिनो, चिरं दीघमद्धानं तिट्ठन्ति।

Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjanti tassa sattassa sahabyataṁ. Tepi tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.

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. 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.

तत्रावुसो, यो सो सत्तो पठमं उपपन्नो, तस्स एवं होति—अहमस्मि ब्रह्मा महाब्रह्मा अभिभू अनभिभूतो अञ्ञदत्थुदसो वसवत्ती इस्सरो कत्ता निम्माता सेट्ठो सजिता वसी पिता भूतभब्यानं, मया इमे सत्ता निम्मिता। तं किस्स हेतु? ममञ्हि पुब्बे एतदहोसि—अहो वत अञ्ञेपि सत्ता इत्थत्तं आगच्छेय्युन्ति; इति मम च मनोपणिधि। इमे च सत्ता इत्थत्तं आगताति।

Tatrāvuso, yo so satto paṭhamaṁ upapanno, tassa evaṁ hoti—ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā²⁷ vasī pitā bhūtabhabyānaṁ, mayā ime sattā nimmitā. Taṁ kissa hetu? Mamañhi pubbe etadahosi—aho vata aññepi sattā itthattaṁ āgaccheyyunti; iti mama ca manopaṇidhi. Ime ca sattā itthattaṁ āgatāti.

Now, the being who was reborn there first thinks, “I am Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. And these beings were created by me. Why is that? Because first I thought, ‘Oh, if only another being would come to this state of existence.’ Such was my heart’s wish, and then these creatures came to this state of existence.”

येपि ते सत्ता पच्छा उपपन्ना, तेसम्पि एवं होति—अयं खो भवं ब्रह्मा महाब्रह्मा अभिभू अनभिभूतो अञ्ञदत्थुदसो वसवत्ती इस्सरो कत्ता निम्माता सेट्ठो सजिता वसी पिता भूतभब्यानं; इमिना मयं भोता ब्रह्मुना निम्मिता। तं किस्स हेतु? इमञ्हि मयं अद्दसाम इध पठमं उपपन्नं; मयं पनाम्ह पच्छा उपपन्नाति।

Yepi te sattā pacchā upapannā, tesampi evaṁ hoti—ayaṁ kho bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ; iminā mayaṁ bhotā brahmunā nimmitā. Taṁ kissa hetu? Imañhi mayaṁ addasāma idha paṭhamaṁ upapannaṁ; mayaṁ panāmha pacchā upapannāti.

And the beings who were reborn there later also think, “This must be Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. And we were created by him. Why is that? Because we see that he was reborn here first, and we arrived later.”

तत्रावुसो, यो सो सत्तो पठमं उपपन्नो, सो दीघायुकतरो च होति वण्णवन्ततरो च महेसक्खतरो च। ये पन ते सत्ता पच्छा उपपन्ना, ते अप्पायुकतरा च होन्ति दुब्बण्णतरा च अप्पेसक्खतरा च।

Tatrāvuso, yo so satto paṭhamaṁ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.

And the being who was reborn first is more long-lived, beautiful, and illustrious than those who arrived later.

ठानं खो पनेतं, आवुसो, विज्जति, यं अञ्ञतरो सत्तो तम्हा काया चवित्वा इत्थत्तं आगच्छति। इत्थत्तं आगतो समानो अगारस्मा अनगारियं पब्बजति। अगारस्मा अनगारियं पब्बजितो समानो आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते तं पुब्बेनिवासं अनुस्सरति; ततो परं नानुस्सरति।

Ṭhānaṁ kho panetaṁ, āvuso, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati; tato paraṁ nānussarati.

It’s possible that one of those beings passes away from that host and is reborn in this state of existence. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.

सो एवमाह: “यो खो सो भवं ब्रह्मा महाब्रह्मा अभिभू अनभिभूतो अञ्ञदत्थुदसो वसवत्ती इस्सरो कत्ता निम्माता सेट्ठो सजिता वसी पिता भूतभब्यानं, येन मयं भोता ब्रह्मुना निम्मिता। सो निच्चो धुवो सस्सतो अविपरिणामधम्मो सस्सतिसमं तथेव ठस्सति। ये पन मयं अहुम्हा तेन भोता ब्रह्मुना निम्मिता, ते मयं अनिच्चा अद्धुवा अप्पायुका चवनधम्मा इत्थत्तं आगता”ति। एवंविहितकं नो तुम्हे आयस्मन्तो इस्सरकुत्तं ब्रह्मकुत्तं आचरियकं अग्गञ्ञं पञ्ञपेथाऽति।

So evamāha: “yo kho so bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ, yena mayaṁ bhotā brahmunā nimmitā. So nicco dhuvo sassato²⁸ avipariṇāmadhammo sassatisamaṁ tatheva ṭhassati. Ye pana mayaṁ ahumhā tena bhotā brahmunā nimmitā, te mayaṁ aniccā addhuvā²⁹ appāyukā cavanadhammā itthattaṁ āgatā”ti. Evaṁvihitakaṁ no tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti.

They say: “He who is Brahmā—the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born—by he we were created. He is permanent, everlasting, eternal, imperishable, remaining the same for all eternity. We who were created by that Brahmā are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.” Is this how you describe in your tradition that the origin of the world came about as created by the God Almighty, by Brahmā?’

ते एवमाहंसु: ‘एवं खो नो, आवुसो गोतम, सुतं, यथेवायस्मा गोतमो आहाऽति।

Te evamāhaṁsu: ‘evaṁ kho no, āvuso gotama, sutaṁ, yathevāyasmā gotamo āhā’ti.

They say, ‘That is what we have heard, Friend Gotama, just as you say.’

अग्गञ्ञञ्चाहं, भग्गव, पजानामि। तञ्च पजानामि, ततो च उत्तरितरं पजानामि, तञ्च पजानं न परामसामि, अपरामसतो च मे पच्चत्तञ्ञेव निब्बुति विदिता। यदभिजानं तथागतो नो अनयं आपज्जति।

Aggaññañcāhaṁ, bhaggava, pajānāmi. Tañca pajānāmi, tato ca uttaritaraṁ pajānāmi, tañca pajānaṁ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṁ tathāgato no anayaṁ āpajjati.

सन्ति, भग्गव, एके समणब्राह्मणा खिड्डापदोसिकं आचरियकं अग्गञ्ञं पञ्ञपेन्ति। त्याहं उपसङ्कमित्वा एवं वदामि: ‘सच्चं किर तुम्हे आयस्मन्तो खिड्डापदोसिकं आचरियकं अग्गञ्ञं पञ्ञपेथाऽति? ते च मे एवं पुट्ठा ‘आमोऽति पटिजानन्ति। त्याहं एवं वदामि: ‘कथंविहितकं पन तुम्हे आयस्मन्तो खिड्डापदोसिकं आचरियकं अग्गञ्ञं पञ्ञपेथाऽति? ते मया पुट्ठा न सम्पायन्ति, असम्पायन्ता ममञ्ञेव पटिपुच्छन्ति, तेसाहं पुट्ठो ब्याकरोमि:

Santi, bhaggava, eke samaṇabrāhmaṇā khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapenti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te ca me evaṁ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘kathaṁvihitakaṁ pana tumhe āyasmanto khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti, tesāhaṁ puṭṭho byākaromi:

There are some ascetics and brahmins who describe the origin of the world in their tradition as due to those depraved by play. I go up to them and say, ‘Is it really true that this is the venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But how do you describe in your tradition that the origin of the world came about due to those depraved by play?’ But they are stumped by my question, and they even question me in return. So I answer them,

‘सन्तावुसो, खिड्डापदोसिका नाम देवा। ते अतिवेलं हस्सखिड्डारतिधम्मसमापन्ना विहरन्ति। तेसं अतिवेलं हस्सखिड्डारतिधम्मसमापन्नानं विहरतं सति सम्मुस्सति, सतिया सम्मोसा ते देवा तम्हा काया चवन्ति।

‘Santāvuso, khiḍḍāpadosikā nāma devā. Te ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati, satiyā sammosā³⁰ te devā tamhā kāyā cavanti.

‘Friends, 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.

ठानं खो पनेतं, आवुसो, विज्जति, यं अञ्ञतरो सत्तो तम्हा काया चवित्वा इत्थत्तं आगच्छति, इत्थत्तं आगतो समानो अगारस्मा अनगारियं पब्बजति, अगारस्मा अनगारियं पब्बजितो समानो आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते तं पुब्बेनिवासं अनुस्सरति; ततो परं नानुस्सरति।

Ṭhānaṁ kho panetaṁ, āvuso, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati, itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati, agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati; tato paraṁ nānussarati.

सो एवमाह: “ये खो ते भोन्तो देवा न खिड्डापदोसिका ते न अतिवेलं हस्सखिड्डारतिधम्मसमापन्ना विहरन्ति। तेसं नातिवेलं हस्सखिड्डारतिधम्मसमापन्नानं विहरतं सति न सम्मुस्सति, सतिया असम्मोसा ते देवा तम्हा काया न चवन्ति, निच्चा धुवा सस्सता अविपरिणामधम्मा सस्सतिसमं तथेव ठस्सन्ति। ये पन मयं अहुम्हा खिड्डापदोसिका ते मयं अतिवेलं हस्सखिड्डारतिधम्मसमापन्ना विहरिम्हा, तेसं नो अतिवेलं हस्सखिड्डारतिधम्मसमापन्नानं विहरतं सति सम्मुस्सति, सतिया सम्मोसा एवं मयं तम्हा काया चुता, अनिच्चा अद्धुवा अप्पायुका चवनधम्मा इत्थत्तं आगता”ति। एवंविहितकं नो तुम्हे आयस्मन्तो खिड्डापदोसिकं आचरियकं अग्गञ्ञं पञ्ञपेथाऽति।

So evamāha: “ye kho te bhonto devā na khiḍḍāpadosikā te na ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ nātivelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati na sammussati, satiyā asammosā te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. Ye pana mayaṁ ahumhā khiḍḍāpadosikā te mayaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannā viharimhā, tesaṁ no ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati, satiyā sammosā evaṁ³¹ mayaṁ tamhā kāyā cutā, aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti. Evaṁvihitakaṁ no tumhe āyasmanto khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti.

They say, “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. They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. 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. We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.” Is this how you describe in your tradition that the origin of the world came about due to those depraved by play?’

ते एवमाहंसु: ‘एवं खो नो, आवुसो गोतम, सुतं, यथेवायस्मा गोतमो आहाऽति।

Te evamāhaṁsu: ‘evaṁ kho no, āvuso gotama, sutaṁ, yathevāyasmā gotamo āhā’ti.

They say, ‘That is what we have heard, Friend Gotama, just as you say.’

अग्गञ्ञञ्चाहं, भग्गव, पजानामि …पे… यदभिजानं तथागतो नो अनयं आपज्जति।

Aggaññañcāhaṁ, bhaggava, pajānāmi …pe… yadabhijānaṁ tathāgato no anayaṁ āpajjati.

Bhaggava, I understand the origin of the world. Directly knowing this, the Realized One does not come to ruin.

सन्ति, भग्गव, एके समणब्राह्मणा मनोपदोसिकं आचरियकं अग्गञ्ञं पञ्ञपेन्ति। त्याहं उपसङ्कमित्वा एवं वदामि: ‘सच्चं किर तुम्हे आयस्मन्तो मनोपदोसिकं आचरियकं अग्गञ्ञं पञ्ञपेथाऽति? ते च मे एवं पुट्ठा ‘आमोऽति पटिजानन्ति। त्याहं एवं वदामि: ‘कथंविहितकं पन तुम्हे आयस्मन्तो मनोपदोसिकं आचरियकं अग्गञ्ञं पञ्ञपेथाऽति? ते मया पुट्ठा न सम्पायन्ति, असम्पायन्ता ममञ्ञेव पटिपुच्छन्ति। तेसाहं पुट्ठो ब्याकरोमि:

Santi, bhaggava, eke samaṇabrāhmaṇā manopadosikaṁ ācariyakaṁ aggaññaṁ paññapenti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te ca me evaṁ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘kathaṁvihitakaṁ pana tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṁ puṭṭho byākaromi:

There are some ascetics and brahmins who describe the origin of the world in their tradition as due to those who are malevolent. I go up to them and say, ‘Is it really true that this is the venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But how do you describe in your tradition that the origin of the world came about due to those who are malevolent?’ But they are stumped by my question, and they even question me in return. So I answer them,

‘सन्तावुसो, मनोपदोसिका नाम देवा। ते अतिवेलं अञ्ञमञ्ञं उपनिज्झायन्ति। ते अतिवेलं अञ्ञमञ्ञं उपनिज्झायन्ता अञ्ञमञ्ञम्हि चित्तानि पदूसेन्ति। ते अञ्ञमञ्ञं पदुट्ठचित्ता किलन्तकाया किलन्तचित्ता। ते देवा तम्हा काया चवन्ति।

‘Santāvuso, manopadosikā nāma devā. Te ativelaṁ aññamaññaṁ upanijjhāyanti. Te ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.

‘Friends, 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.

ठानं खो पनेतं, आवुसो, विज्जति, यं अञ्ञतरो सत्तो तम्हा काया चवित्वा इत्थत्तं आगच्छति। इत्थत्तं आगतो समानो अगारस्मा अनगारियं पब्बजति। अगारस्मा अनगारियं पब्बजितो समानो आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते तं पुब्बेनिवासं अनुस्सरति, ततो परं नानुस्सरति।

सो एवमाह: “ये खो ते भोन्तो देवा न मनोपदोसिका ते नातिवेलं अञ्ञमञ्ञं उपनिज्झायन्ति। ते नातिवेलं अञ्ञमञ्ञं उपनिज्झायन्ता अञ्ञमञ्ञम्हि चित्तानि नप्पदूसेन्ति। ते अञ्ञमञ्ञं अप्पदुट्ठचित्ता अकिलन्तकाया अकिलन्तचित्ता। ते देवा तम्हा काया न चवन्ति, निच्चा धुवा सस्सता अविपरिणामधम्मा सस्सतिसमं तथेव ठस्सन्ति। ये पन मयं अहुम्हा मनोपदोसिका, ते मयं अतिवेलं अञ्ञमञ्ञं उपनिज्झायिम्हा। ते मयं अतिवेलं अञ्ञमञ्ञं उपनिज्झायन्ता अञ्ञमञ्ञम्हि चित्तानि पदूसिम्हा। ते मयं अञ्ञमञ्ञं पदुट्ठचित्ता किलन्तकाया किलन्तचित्ता। एवं मयं तम्हा काया चुता, अनिच्चा अद्धुवा अप्पायुका चवनधम्मा इत्थत्तं आगता”ति। एवंविहितकं नो तुम्हे आयस्मन्तो मनोपदोसिकं आचरियकं अग्गञ्ञं पञ्ञपेथाऽति।

So evamāha: “ye kho te bhonto devā na manopadosikā te nātivelaṁ aññamaññaṁ upanijjhāyanti. Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā³² kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā. Te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Evaṁ mayaṁ tamhā kāyā cutā, aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti. Evaṁvihitakaṁ no tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti.

They say, “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. They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. 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. We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.” Is this how you describe in your tradition that the origin of the world came about due to those who are malevolent?’

ते एवमाहंसु: ‘एवं खो नो, आवुसो गोतम, सुतं, यथेवायस्मा गोतमो आहाऽति।

Te evamāhaṁsu: ‘evaṁ kho no, āvuso gotama, sutaṁ, yathevāyasmā gotamo āhā’ti.

They say, ‘That is what we have heard, Friend Gotama, just as you say.’

अग्गञ्ञञ्चाहं, भग्गव, पजानामि …पे… यदभिजानं तथागतो नो अनयं आपज्जति।

Aggaññañcāhaṁ, bhaggava, pajānāmi …pe… yadabhijānaṁ tathāgato no anayaṁ āpajjati.

Bhaggava, I understand the origin of the world. Directly knowing this, the Realized One does not come to ruin.

सन्ति, भग्गव, एके समणब्राह्मणा अधिच्चसमुप्पन्नं आचरियकं अग्गञ्ञं पञ्ञपेन्ति। त्याहं उपसङ्कमित्वा एवं वदामि: ‘सच्चं किर तुम्हे आयस्मन्तो अधिच्चसमुप्पन्नं आचरियकं अग्गञ्ञं पञ्ञपेथाऽति? ते च मे एवं पुट्ठा ‘आमोऽति पटिजानन्ति। त्याहं एवं वदामि: ‘कथंविहितकं पन तुम्हे आयस्मन्तो अधिच्चसमुप्पन्नं आचरियकं अग्गञ्ञं पञ्ञपेथाऽति? ते मया पुट्ठा न सम्पायन्ति, असम्पायन्ता ममञ्ञेव पटिपुच्छन्ति। तेसाहं पुट्ठो ब्याकरोमि:

Santi, bhaggava, eke samaṇabrāhmaṇā adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapenti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te ca me evaṁ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘kathaṁvihitakaṁ pana tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṁ puṭṭho byākaromi:

There are some ascetics and brahmins who describe the origin of the world in their tradition as having arisen by chance. I go up to them and say, ‘Is it really true that this is the venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But how do you describe in your tradition that the origin of the world came about by chance?’ But they are stumped by my question, and they even question me in return. So I answer them,

‘सन्तावुसो, असञ्ञसत्ता नाम देवा। सञ्ञुप्पादा च पन ते देवा तम्हा काया चवन्ति।

‘Santāvuso, asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti.

‘Friends, there are gods named “non-percipient beings”. When perception arises they pass away from that host of gods.

ठानं खो पनेतं, आवुसो, विज्जति यं अञ्ञतरो सत्तो तम्हा काया चवित्वा इत्थत्तं आगच्छति। इत्थत्तं आगतो समानो अगारस्मा अनगारियं पब्बजति। अगारस्मा अनगारियं पब्बजितो समानो आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसति, यथासमाहिते चित्ते तं सञ्ञुप्पादं अनुस्सरति, ततो परं नानुस्सरतिऽ।

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ³³ saññuppādaṁ anussarati, tato paraṁ nānussarati’.

सो एवमाह: ‘अधिच्चसमुप्पन्नो अत्ता च लोको च। तं किस्स हेतु? अहञ्हि पुब्बे नाहोसिं, सोम्हि एतरहि अहुत्वा सन्तताय परिणतोऽति। ‘एवंविहितकं नो तुम्हे आयस्मन्तो अधिच्चसमुप्पन्नं आचरियकं अग्गञ्ञं पञ्ञपेथाऽति?

So evamāha: ‘adhiccasamuppanno attā ca loko ca. Taṁ kissa hetu? Ahañhi pubbe nāhosiṁ, somhi etarahi ahutvā santatāya³⁴ pariṇato’ti. ‘Evaṁvihitakaṁ no tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti?

They say, “The self and the cosmos arose by chance. Why is that? Because formerly I didn’t exist. Now, having not existed, I’ve transformed into the state of existence.” Is this how you describe in your tradition that the origin of the world came about by chance?’

ते एवमाहंसु: ‘एवं खो नो, आवुसो गोतम, सुतं यथेवायस्मा गोतमो आहाऽति।

Te evamāhaṁsu: ‘evaṁ kho no, āvuso gotama, sutaṁ yathevāyasmā gotamo āhā’ti.

They say, ‘That is what we have heard, Friend Gotama, just as you say.’

अग्गञ्ञञ्चाहं, भग्गव, पजानामि तञ्च पजानामि, ततो च उत्तरितरं पजानामि, तञ्च पजानं न परामसामि, अपरामसतो च मे पच्चत्तञ्ञेव निब्बुति विदिता। यदभिजानं तथागतो नो अनयं आपज्जति।

Aggaññañcāhaṁ, bhaggava, pajānāmi tañca pajānāmi, tato ca uttaritaraṁ pajānāmi, tañca pajānaṁ³⁵ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṁ tathāgato no anayaṁ āpajjati.

I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized Nibbana within myself. Directly knowing this, the Realized One does not come to ruin.

एवंवादिं खो मं, भग्गव, एवमक्खायिं एके समणब्राह्मणा असता तुच्छा मुसा अभूतेन अब्भाचिक्खन्ति: ‘विपरीतो समणो गोतमो भिक्खवो च।

Evaṁvādiṁ kho maṁ, bhaggava, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: ‘viparīto samaṇo gotamo bhikkhavo ca.

Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the false, hollow, lying, untruthful claim: ‘The ascetic Gotama has a distorted perspective, and so have his monks.

समणो गोतमो एवमाह—यस्मिं समये सुभं विमोक्खं उपसम्पज्ज विहरति, सब्बं तस्मिं समये असुभन्त्वेव पजानातीऽति।

Samaṇo gotamo evamāha—yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, sabbaṁ tasmiṁ samaye asubhantveva³⁶ pajānātī’ti.

He says, “When one enters and remains in the liberation of the beautiful, at that time one only perceives what is ugly.”’

न खो पनाहं, भग्गव, एवं वदामि: ‘यस्मिं समये सुभं विमोक्खं उपसम्पज्ज विहरति, सब्बं तस्मिं समये असुभन्त्वेव पजानातीऽति। एवञ्च ख्वाहं, भग्गव, वदामि: ‘यस्मिं समये सुभं विमोक्खं उपसम्पज्ज विहरति, सुभन्त्वेव तस्मिं समये पजानातीऽ”ति।

Na kho panāhaṁ, bhaggava, evaṁ vadāmi: ‘yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, sabbaṁ tasmiṁ samaye asubhantveva pajānātī’ti. Evañca khvāhaṁ, bhaggava, vadāmi: ‘yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, subhantveva tasmiṁ samaye pajānātī’”ti.

But I don’t say that. I say this: ‘When one enters and remains in the liberation of the beautiful, at that time one only perceives what is beautiful.’”

“ते च, भन्ते, विपरीता, ये भगवन्तं विपरीततो दहन्ति भिक्खवो च। एवंपसन्नो अहं, भन्ते, भगवति। पहोति मे भगवा तथा धम्मं देसेतुं, यथा अहं सुभं विमोक्खं उपसम्पज्ज विहरेय्यन्”ति।

“Te ca, bhante, viparītā, ye bhagavantaṁ viparītato dahanti bhikkhavo ca. Evaṁpasanno ahaṁ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṁ desetuṁ, yathā ahaṁ subhaṁ vimokkhaṁ upasampajja vihareyyan”ti.

“They are the ones with a distorted perspective, sir, who regard the Buddha and the bhikkhus in this way. 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.”

“दुक्करं खो एतं, भग्गव, तया अञ्ञदिट्ठिकेन अञ्ञखन्तिकेन अञ्ञरुचिकेन अञ्ञत्रायोगेन अञ्ञत्राचरियकेन सुभं विमोक्खं उपसम्पज्ज विहरितुं। इङ्घ त्वं, भग्गव, यो च ते अयं मयि पसादो, तमेव त्वं साधुकमनुरक्खा”ति।

“Dukkaraṁ kho etaṁ, bhaggava, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṁ vimokkhaṁ upasampajja viharituṁ. Iṅgha tvaṁ, bhaggava, yo ca te ayaṁ mayi pasādo, tameva tvaṁ sādhukamanurakkhā”ti.

“It’s hard for you to enter and remain in the liberation on the beautiful, since you have a different view, creed, and preference, unless you dedicate yourself to practice with the guidance of tradition. Come now, Bhaggava, carefully preserve the confidence that you have in me.”

“सचे तं, भन्ते, मया दुक्करं अञ्ञदिट्ठिकेन अञ्ञखन्तिकेन अञ्ञरुचिकेन अञ्ञत्रायोगेन अञ्ञत्राचरियकेन सुभं विमोक्खं उपसम्पज्ज विहरितुं। यो च मे अयं, भन्ते, भगवति पसादो, तमेवाहं साधुकमनुरक्खिस्सामी”ति।

“Sace taṁ, bhante, mayā dukkaraṁ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṁ vimokkhaṁ upasampajja viharituṁ. Yo ca me ayaṁ, bhante, bhagavati pasādo, tamevāhaṁ sādhukamanurakkhissāmī”ti.

“If it’s hard for me to enter and remain in the liberation on the beautiful, since I have a different view, creed, and preference, unless I dedicate myself to practice with the guidance of tradition, I shall carefully preserve the confidence that I have in the Buddha.”

इदमवोच भगवा। अत्तमनो भग्गवगोत्तो परिब्बाजको भगवतो भासितं अभिनन्दीति।

Idamavoca bhagavā. Attamano bhaggavagotto paribbājako bhagavato bhāsitaṁ abhinandīti.

That is what the Buddha said. Satisfied, the wanderer of the Bhaggava clan was happy with what the Buddha said.

पाथिकसुत्तं निट्ठितं पठमं।

Pāthikasuttaṁ niṭṭhitaṁ paṭhamaṁ.

Next: उदुम्बरिकसुत्त • Udumbarikasutta • The Lion’s Roar at the Monastery of Lady Udumbarikā

The authoritative text of the Dīgha Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]

Footnotes:

1. anupiyaṁ nāma → anupiyā nāma (bj); anuppiyaṁ nāma (sya-all)

2. anupiyāyaṁ → anupiyāya (pts1ed); anupiyaṁ (mr)

3. yāvañca → yāva ca (csp1ed)

4. Tvaṁ vā → tvañca (csp1ed)

5. yāvañca → yāva ca (csp1ed)

6. thūlūsu → bumūsu (bj, pts1ed)

7. catukkuṇḍiko → catukuṇḍiko (bj, pts1ed); catukoṇḍiko (cck, csp1ed); catukkoṇḍiko (sya1ed, sya2ed)

8. moghapurisa, samaṇo sakyaputtiyo → moghapurisa sakyaputtiyo (sya-all, pts1ed)

9. kālakañcikā → kālakañjikā (bj, sya-all); kālakañjā (pts1ed)

10. bahuputtaṁ nāma → bahuputtakannāma (sya-all)

11. ayaṁ → arahaṁ (bj, sya-all, pts1ed)

12. yasā nihīno → yasā nikiṇṇo (bj, pts1ed, mr)

13. pāthikaputto → pāṭikaputto (sya-all, pts1ed)

14. samaṇopi → samaṇo (csp1ed)

15. nānātitthiyā → nānātitthiya (sya-all)

16. nānātitthiye → nānātitthiya (sya-all)

17. parisā mahā hoti → parisā hoti (bj, sya-all, pts1ed)

18. abhikkamasseva → abhikkamayeva (sya-all, pts1ed)

19. migasaṅghe → migasaṅghaṁ (sya-all, mr)

20. jarasiṅgālo → jarasigālo (bj, sya-all, pts1ed)

21. Tatheva → tameva (sya-all)

22. bheke → bhiṅge (mr)

23. acciṁ → aggiṁ (sya-all)

24. dhūmāyitvā → dhūpāyitvā (pts1ed)

25. pajānaṁ → pajānanaṁ (sya-all, pts1ed, csp1ed)

26. kho → atha (sya-all, pts1ed)

27. sajitā → sajjitā (sya-all, km); sañjitā (pts1ed)

28. sassato → sassato dīghāyuko (sya-all, mr)

29. addhuvā → adhuvā asassatā (sya-all, mr)

30. satiyā sammosā → satiyā sammosāya (sya-all)

31. satiyā sammosā evaṁ → sammosāya te (sya-all, mr); sammosā eva (pts1ed)

32. tamhā → akilantacittā tamhā (csp1ed)

33. tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ → idaṁ padaṁ brahmajālasutte na dissati. evaṁ (mr)

34. santatāya → sattāya (si); sattattāya (pts1ed)

35. pajānaṁ → pajānanaṁ (bj, sya-all, pts1ed, csp1ed)

36. asubhantveva → asubhanteva (sya-all, pts1ed)

पाथिकसुत्त

Pāthikasutta

About Pāṭikaputta

१। सुनक्खत्तवत्थु

1. Sunakkhattavatthu

1. The Story of Sunakkhatta

२। कोरक्खत्तियवत्थु

2. Korakkhattiyavatthu

2. On the Aristocrat of Kuru

३। अचेलकळारमट्टकवत्थु

3. Acelakaḷāramaṭṭakavatthu

3. On the Naked Ascetic Kaḷāramaṭṭaka

४। अचेलपाथिकपुत्तवत्थु

4. Acelapāthikaputtavatthu

4. On the Naked Ascetic Pāṭikaputta

५। इद्धिपाटिहारियकथा

5. Iddhipāṭihāriyakathā

5. On Demonstrations of Psychic Power

६। अग्गञ्ञपञ्ञत्तिकथा

6. Aggaññapaññattikathā

6. On Describing the Origin of the World

YOU MAY ALSO LIKE: