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

दीघ निकाय २३

Dīgha Nikāya 23

Long Discourses 23

पायासिसुत्त

Pāyāsisutta

With Pāyāsi

एवं मे सुतं—एकं समयं आयस्मा कुमारकस्सपो कोसलेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि येन सेतब्या नाम कोसलानं नगरं तदवसरि। तत्र सुदं आयस्मा कुमारकस्सपो सेतब्यायं विहरति उत्तरेन सेतब्यं सिंसपावने।

Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā kumārakassapo kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena setabyā nāma kosalānaṁ nagaraṁ tadavasari. Tatra sudaṁ āyasmā kumārakassapo setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane.

So I have heard. At one time Venerable Kassapa the Prince was wandering in the land of the Kosalans together with a large Saṅgha of five hundred bhikkhus when he arrived at a Kosalan citadel named Setavyā. He stayed in the grove of Indian Rosewood to the north of Setavyā.

तेन खो पन समयेन पायासि राजञ्ञो सेतब्यं अज्झावसति सत्तुस्सदं सतिणकट्ठोदकं सधञ्ञं राजभोग्गं रञ्ञा पसेनदिना कोसलेन दिन्नं राजदायं ब्रह्मदेय्यं।

Tena kho pana samayena pāyāsi rājañño setabyaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.

Now at that time the chieftain Pāyāsi was living in Setavyā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin.

१। पायासिराजञ्ञवत्थु

1. Pāyāsirājaññavatthu

1. On Pāyāsi

तेन खो पन समयेन पायासिस्स राजञ्ञस्स एवरूपं पापकं दिट्ठिगतं उप्पन्नं होति: “इतिपि नत्थि परो लोको, नत्थि सत्ता ओपपातिका, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाको”ति।

Tena kho pana samayena pāyāsissa rājaññassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.

Now at that time Pāyāsi had the following harmful misconception: “There is no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.”

अस्सोसुं खो सेतब्यका ब्राह्मणगहपतिका: “समणो खलु भो कुमारकस्सपो समणस्स गोतमस्स सावको कोसलेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि सेतब्यं अनुप्पत्तो सेतब्यायं विहरति उत्तरेन सेतब्यं सिंसपावने। तं खो पन भवन्तं कुमारकस्सपं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘पण्डितो ब्यत्तो मेधावी बहुस्सुतो चित्तकथी कल्याणपटिभानो वुद्धो चेव अरहा च। साधु खो पन तथारूपानं अरहतं दस्सनं होतीऽ”ति। अथ खो सेतब्यका ब्राह्मणगहपतिका सेतब्याय निक्खमित्वा सङ्घसङ्घी गणीभूता उत्तरेनमुखा गच्छन्ति येन सिंसपावनं।

Assosuṁ kho setabyakā brāhmaṇagahapatikā: “samaṇo khalu bho kumārakassapo samaṇassa gotamassa sāvako kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi setabyaṁ anuppatto setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane. Taṁ kho pana bhavantaṁ kumārakassapaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho¹ ceva arahā ca. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’”ti. Atha kho setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṁsapāvanaṁ.

The brahmins and householders of Setavyā heard, “It seems the ascetic Kassapa the Prince—a disciple of the ascetic Gotama—is staying in the grove of Indian Rosewood to the north of Setavyā. He has this good reputation: ‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ It’s good to see such perfected ones.” Then, having departed Setavyā, they formed into companies and headed north to the grove.

तेन खो पन समयेन पायासि राजञ्ञो उपरिपासादे दिवासेय्यं उपगतो होति। अद्दसा खो पायासि राजञ्ञो सेतब्यके ब्राह्मणगहपतिके सेतब्याय निक्खमित्वा सङ्घसङ्घी गणीभूते उत्तरेनमुखे गच्छन्ते येन सिंसपावनं, दिस्वा खत्तं आमन्तेसि: “किं नु खो, भो खत्ते, सेतब्यका ब्राह्मणगहपतिका सेतब्याय निक्खमित्वा सङ्घसङ्घी गणीभूता उत्तरेनमुखा गच्छन्ति येन सिंसपावनन्”ति?

Tena kho pana samayena pāyāsi rājañño uparipāsāde divāseyyaṁ upagato hoti. Addasā kho pāyāsi rājañño setabyake brāhmaṇagahapatike setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhe gacchante yena siṁsapāvanaṁ, disvā khattaṁ āmantesi: “kiṁ nu kho, bho khatte, setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṁsapāvanan”ti?

Now at that time the chieftain Pāyāsi had retired to the upper floor of his stilt longhouse for his midday nap. He saw the brahmins and householders heading north towards the grove, and addressed his steward, “My steward, why are the brahmins and householders heading north towards the grove?”

“अत्थि खो, भो, समणो कुमारकस्सपो, समणस्स गोतमस्स सावको कोसलेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि सेतब्यं अनुप्पत्तो सेतब्यायं विहरति उत्तरेन सेतब्यं सिंसपावने। तं खो पन भवन्तं कुमारकस्सपं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘पण्डितो ब्यत्तो मेधावी बहुस्सुतो चित्तकथी कल्याणपटिभानो वुद्धो चेव अरहा चाऽति। तमेते भवन्तं कुमारकस्सपं दस्सनाय उपसङ्कमन्ती”ति।

“Atthi kho, bho, samaṇo kumārakassapo, samaṇassa gotamassa sāvako kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi setabyaṁ anuppatto setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane. Taṁ kho pana bhavantaṁ kumārakassapaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā cā’ti. Tamete² bhavantaṁ kumārakassapaṁ dassanāya upasaṅkamantī”ti.

“The ascetic Kassapa the Prince—a disciple of the ascetic Gotama—is staying in the grove of Indian Rosewood to the north of Setavyā. He has this good reputation: ‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ They’re going to see that Kassapa the Prince.”

“तेन हि, भो खत्ते, येन सेतब्यका ब्राह्मणगहपतिका तेनुपसङ्कम; उपसङ्कमित्वा सेतब्यके ब्राह्मणगहपतिके एवं वदेहि: ‘पायासि, भो, राजञ्ञो एवमाह—आगमेन्तु किर भवन्तो, पायासिपि राजञ्ञो समणं कुमारकस्सपं दस्सनाय उपसङ्कमिस्सतीऽति। पुरा समणो कुमारकस्सपो सेतब्यके ब्राह्मणगहपतिके बाले अब्यत्ते सञ्ञापेति: ‘इतिपि अत्थि परो लोको, अत्थि सत्ता ओपपातिका, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽति। नत्थि हि, भो खत्ते, परो लोको, नत्थि सत्ता ओपपातिका, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाको”ति।

“Tena hi, bho khatte, yena setabyakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā setabyake brāhmaṇagahapatike evaṁ vadehi: ‘pāyāsi, bho, rājañño evamāha—āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṁ kumārakassapaṁ dassanāya upasaṅkamissatī’ti. Purā samaṇo kumārakassapo setabyake brāhmaṇagahapatike bāle abyatte saññāpeti: ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti. Natthi hi, bho khatte, paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.

“Well then, go to the brahmins and householders and say to them: ‘Sirs, the chieftain Pāyāsi asks you to wait, as he will also go to see the ascetic Kassapa the Prince.’ Before Kassapa the Prince convinces those foolish and incompetent brahmins and householders that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds—for none of these things are true!”

“एवं, भो”ति खो सो खत्ता पायासिस्स राजञ्ञस्स पटिस्सुत्वा येन सेतब्यका ब्राह्मणगहपतिका तेनुपसङ्कमि; उपसङ्कमित्वा सेतब्यके ब्राह्मणगहपतिके एतदवोच: “पायासि, भो, राजञ्ञो एवमाह, आगमेन्तु किर भवन्तो, पायासिपि राजञ्ञो समणं कुमारकस्सपं दस्सनाय उपसङ्कमिस्सती”ति।

“Evaṁ, bho”ti kho so khattā pāyāsissa rājaññassa paṭissutvā yena setabyakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā setabyake brāhmaṇagahapatike etadavoca: “pāyāsi, bho, rājañño evamāha, āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṁ kumārakassapaṁ dassanāya upasaṅkamissatī”ti.

“Yes, sir,” replied the steward, and did as he was asked.

अथ खो पायासि राजञ्ञो सेतब्यकेहि ब्राह्मणगहपतिकेहि परिवुतो येन सिंसपावनं येनायस्मा कुमारकस्सपो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मता कुमारकस्सपेन सद्धिं सम्मोदि, सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। सेतब्यकापि खो ब्राह्मणगहपतिका अप्पेकच्चे आयस्मन्तं कुमारकस्सपं अभिवादेत्वा एकमन्तं निसीदिंसु; अप्पेकच्चे आयस्मता कुमारकस्सपेन सद्धिं सम्मोदिंसु; सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु। अप्पेकच्चे येनायस्मा कुमारकस्सपो तेनञ्जलिं पणामेत्वा एकमन्तं निसीदिंसु। अप्पेकच्चे नामगोत्तं सावेत्वा एकमन्तं निसीदिंसु। अप्पेकच्चे तुण्हीभूता एकमन्तं निसीदिंसु।

Atha kho pāyāsi rājañño setabyakehi brāhmaṇagahapatikehi parivuto yena siṁsapāvanaṁ yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā āyasmatā kumārakassapena saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Setabyakāpi kho brāhmaṇagahapatikā appekacce āyasmantaṁ kumārakassapaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce āyasmatā kumārakassapena saddhiṁ sammodiṁsu; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Appekacce yenāyasmā kumārakassapo tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu. Appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu. Appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.

Then Pāyāsi escorted by the brahmins and householders, went up to Kassapa the Prince, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Before sitting down to one side, some of the brahmins and householders of Setavyā bowed, some exchanged greetings and polite conversation, some held up their joined palms toward Kassapa the Prince, some announced their name and clan, while some kept silent.

२। नत्थिकवाद

2. Natthikavāda

2. Nihilism

एकमन्तं निसिन्नो खो पायासि राजञ्ञो आयस्मन्तं कुमारकस्सपं एतदवोच: “अहञ्हि, भो कस्सप, एवंवादी एवंदिट्ठी: ‘इतिपि नत्थि परो लोको, नत्थि सत्ता ओपपातिका, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति।

Ekamantaṁ nisinno kho pāyāsi rājañño āyasmantaṁ kumārakassapaṁ etadavoca: “ahañhi, bho kassapa, evaṁvādī evaṁdiṭṭhī: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

Seated to one side, the chieftain Pāyāsi said to Venerable Kassapa the Prince, “Master Kassapa, this is my doctrine and view: ‘There is no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.’”

“नाहं, राजञ्ञ, एवंवादिं एवंदिट्ठिं अद्दसं वा अस्सोसिं वा। कथञ्हि नाम एवं वदेय्य: ‘इतिपि नत्थि परो लोको, नत्थि सत्ता ओपपातिका, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽति?

“Nāhaṁ, rājañña, evaṁvādiṁ evaṁdiṭṭhiṁ addasaṁ vā assosiṁ vā. Kathañhi nāma evaṁ vadeyya: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti?

“Chieftain, may I never see or hear of anyone holding such a doctrine or view! For how on earth can anyone say such a thing?

२।१। चन्दिमसूरियौपमा

2.1. Candimasūriyaupamā

2.1. The Simile of the Moon and Sun

तेन हि, राजञ्ञ, तञ्ञेवेत्थ पटिपुच्छिस्सामि, यथा ते खमेय्य, तथा नं ब्याकरेय्यासि। तं किं मञ्ञसि, राजञ्ञ, इमे चन्दिमसूरिया इमस्मिं वा लोके परस्मिं वा, देवा वा ते मनुस्सा वा”ति?

Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, rājañña, ime candimasūriyā imasmiṁ vā loke parasmiṁ vā, devā vā te manussā vā”ti?

Well then, chieftain, I’ll ask you about this in return, and you can answer as you like. What do you think, chieftain? Are the moon and sun in this world or the other world? Are they gods or humans?”

“इमे, भो कस्सप, चन्दिमसूरिया परस्मिं लोके, न इमस्मिं; देवा ते न मनुस्सा”ति।

“Ime, bho kassapa, candimasūriyā parasmiṁ loke, na imasmiṁ; devā te na manussā”ti.

“They are in the other world, Master Kassapa, and they are gods, not humans.”

“इमिनापि खो ते, राजञ्ञ, परियायेन एवं होतु—इतिपि अत्थि परो लोको, अत्थि सत्ता ओपपातिका, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाको”ति।

“Imināpi kho te, rājañña, pariyāyena evaṁ hotu—itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.

“By this method it ought to be proven that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”

“किञ्चापि भवं कस्सपो एवमाह, अथ खो एवं मे एत्थ होति: ‘इतिपि नत्थि परो लोको, नत्थि सत्ता ओपपातिका, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति।

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“Even though Master Kassapa says this, still I think that there is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds.”

“अत्थि पन, राजञ्ञ, परियायो, येन ते परियायेन एवं होति: ‘इतिपि नत्थि परो लोको, नत्थि सत्ता ओपपातिका, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति?

“Atthi pana, rājañña, pariyāyo, yena te pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?

“Is there a method by which you can prove what you say?”

“अत्थि, भो कस्सप, परियायो, येन मे परियायेन एवं होति: ‘इतिपि नत्थि परो लोको, नत्थि सत्ता ओपपातिका, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति।

“Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“There is, Master Kassapa.”

“यथा कथं विय, राजञ्ञा”ति?

“Yathā kathaṁ viya, rājaññā”ti?

“How, exactly, chieftain?”

“इध मे, भो कस्सप, मित्तामच्चा ञातिसालोहिता पाणातिपाती अदिन्नादायी कामेसुमिच्छाचारी मुसावादी पिसुणवाचा फरुसवाचा सम्फप्पलापी अभिज्झालू ब्यापन्नचित्ता मिच्छादिट्ठी। ते अपरेन समयेन आबाधिका होन्ति दुक्खिता बाळ्हगिलाना। यदाहं जानामि: ‘न दानिमे इमम्हा आबाधा वुट्ठहिस्सन्तीऽति त्याहं उपसङ्कमित्वा एवं वदामि: ‘सन्ति खो, भो, एके समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: “ये ते पाणातिपाती अदिन्नादायी कामेसुमिच्छाचारी मुसावादी पिसुणवाचा फरुसवाचा सम्फप्पलापी अभिज्झालू ब्यापन्नचित्ता मिच्छादिट्ठी, ते कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जन्ती”ति। भवन्तो खो पाणातिपाती अदिन्नादायी कामेसुमिच्छाचारी मुसावादी पिसुणवाचा फरुसवाचा सम्फप्पलापी अभिज्झालू ब्यापन्नचित्ता मिच्छादिट्ठी। सचे तेसं भवतं समणब्राह्मणानं सच्चं वचनं, भवन्तो कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जिस्सन्ति। सचे, भो, कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्याथ, येन मे आगन्त्वा आरोचेय्याथ: “इतिपि अत्थि परो लोको, अत्थि सत्ता ओपपातिका, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाको”ति। भवन्तो खो पन मे सद्धायिका पच्चयिका, यं भवन्तेहि दिट्ठं, यथा सामं दिट्ठं एवमेतं भविस्सतीऽति। ते मे ‘साधूऽति पटिस्सुत्वा नेव आगन्त्वा आरोचेन्ति, न पन दूतं पहिणन्ति। अयम्पि खो, भो कस्सप, परियायो, येन मे परियायेन एवं होति: ‘इतिपि नत्थि परो लोको, नत्थि सत्ता ओपपातिका, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति।

“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī. Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṁ jānāmi: ‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘santi kho, bho, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “ye te pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti. Bhavanto kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī. Sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissanti. Sace, bho, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyātha, yena me āgantvā āroceyyātha: “itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. Bhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī’ti. Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṁ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“Well, I have friends and colleagues, relatives and kin who kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. Some time later they become sick, suffering, gravely ill. When I know that they will not recover from their illness, I go to them and say, ‘Sirs, there are some ascetics and brahmins who have this doctrine and view: “Those who kill living creatures, steal, and commit sexual misconduct; use speech that’s false, divisive, harsh, or nonsensical; and are covetous, malicious, and have wrong view—when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” You do all these things. If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in a place of loss, a bad place, the underworld, hell. If that happens, sirs, come and tell me that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds. I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’ They agree to this. But they don’t come back to tell me, nor do they send a messenger. This is the method by which I prove that there is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds.”

२।२। चोरौपमा

2.2. Coraupamā

2.2. The Simile of the Bandit

“तेन हि, राजञ्ञ, तञ्ञेवेत्थ पटिपुच्छिस्सामि। यथा ते खमेय्य तथा नं ब्याकरेय्यासि। तं किं मञ्ञसि, राजञ्ञ, इध ते पुरिसा चोरं आगुचारिं गहेत्वा दस्सेय्युं: ‘अयं ते, भन्ते, चोरो आगुचारी; इमस्स यं इच्छसि, तं दण्डं पणेहीऽति। ते त्वं एवं वदेय्यासि: ‘तेन हि, भो, इमं पुरिसं दळ्हाय रज्जुया पच्छाबाहं गाळ्हबन्धनं बन्धित्वा खुरमुण्डं करित्वा खरस्सरेन पणवेन रथिकाय रथिकं सिङ्घाटकेन सिङ्घाटकं परिनेत्वा दक्खिणेन द्वारेन निक्खमित्वा दक्खिणतो नगरस्स आघातने सीसं छिन्दथाऽति। ते ‘साधूऽति पटिस्सुत्वा तं पुरिसं दळ्हाय रज्जुया पच्छाबाहं गाळ्हबन्धनं बन्धित्वा खुरमुण्डं करित्वा खरस्सरेन पणवेन रथिकाय रथिकं सिङ्घाटकेन सिङ्घाटकं परिनेत्वा दक्खिणेन द्वारेन निक्खमित्वा दक्खिणतो नगरस्स आघातने निसीदापेय्युं। लभेय्य नु खो सो चोरो चोरघातेसु: ‘आगमेन्तु ताव भवन्तो चोरघाता, अमुकस्मिं मे गामे वा निगमे वा मित्तामच्चा ञातिसालोहिता, यावाहं तेसं उद्दिसित्वा आगच्छामीऽति, उदाहु विप्पलपन्तस्सेव चोरघाता सीसं छिन्देय्युन्”ति?

“Tena hi, rājañña, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, rājañña, idha te purisā coraṁ āgucāriṁ gahetvā dasseyyuṁ: ‘ayaṁ te, bhante, coro āgucārī; imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti. Te tvaṁ evaṁ vadeyyāsi: ‘tena hi, bho, imaṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ³ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane sīsaṁ chindathā’ti. Te ‘sādhū’ti paṭissutvā taṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane nisīdāpeyyuṁ. Labheyya nu kho so coro coraghātesu: ‘āgamentu tāva bhavanto coraghātā, amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī’ti, udāhu vippalapantasseva coraghātā sīsaṁ chindeyyun”ti?

“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like. What do you think, chieftain? Suppose they were to arrest a bandit, a criminal and present him to you, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ Then you’d say to them, ‘Well then, my men, tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and there, at the place of execution to the south of the city, chop off his head.’ Saying, ‘Good,’ they’d do as they were told, sitting him down at the place of execution. Could that bandit get the executioners to wait, saying, ‘Please, good executioners! I have friends and colleagues, relatives and kin in such and such village or town. Wait until I’ve visited them, then I’ll come back’? Or would they just chop off his head as he prattled on?”

“न हि सो, भो कस्सप, चोरो लभेय्य चोरघातेसु: ‘आगमेन्तु ताव भवन्तो चोरघाता अमुकस्मिं मे गामे वा निगमे वा मित्तामच्चा ञातिसालोहिता, यावाहं तेसं उद्दिसित्वा आगच्छामीऽति।

“Na hi so, bho kassapa, coro labheyya coraghātesu: ‘āgamentu tāva bhavanto coraghātā amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī’ti.

अथ खो नं विप्पलपन्तस्सेव चोरघाता सीसं छिन्देय्युन्”ति।

Atha kho naṁ vippalapantasseva coraghātā sīsaṁ chindeyyun”ti.

“They’d just chop off his head.”

“सो हि नाम, राजञ्ञ, चोरो मनुस्सो मनुस्सभूतेसु चोरघातेसु न लभिस्सति: ‘आगमेन्तु ताव भवन्तो चोरघाता, अमुकस्मिं मे गामे वा निगमे वा मित्तामच्चा ञातिसालोहिता, यावाहं तेसं उद्दिसित्वा आगच्छामीऽति। किं पन ते मित्तामच्चा ञातिसालोहिता पाणातिपाती अदिन्नादायी कामेसुमिच्छाचारी मुसावादी पिसुणवाचा फरुसवाचा सम्फप्पलापी अभिज्झालू ब्यापन्नचित्ता मिच्छादिट्ठी, ते कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपन्ना लभिस्सन्ति निरयपालेसु: ‘आगमेन्तु ताव भवन्तो निरयपाला, याव मयं पायासिस्स राजञ्ञस्स गन्त्वा आरोचेम: “इतिपि अत्थि परो लोको, अत्थि सत्ता ओपपातिका, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाको”ऽति? इमिनापि खो ते, राजञ्ञ, परियायेन एवं होतु: ‘इतिपि अत्थि परो लोको, अत्थि सत्ता ओपपातिका, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति।

“So hi nāma, rājañña, coro manusso manussabhūtesu coraghātesu na labhissati: ‘āgamentu tāva bhavanto coraghātā, amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī’ti. Kiṁ pana te mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā labhissanti nirayapālesu: ‘āgamentu tāva bhavanto nirayapālā, yāva mayaṁ pāyāsissa rājaññassa gantvā ārocema: “itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”’ti? Imināpi kho te, rājañña, pariyāyena evaṁ hotu: ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“So even a human bandit couldn’t get his human executioners to stay his execution. What then of your friends and colleagues, relatives and kin who are reborn in a lower realm after doing bad things? Could they get the wardens of hell to wait, saying, ‘Please, good wardens of hell! Wait until I’ve gone to the chieftain Pāyāsi to tell him that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds’? By this method, too, it ought to be proven that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“Even though Master Kassapa says this, still I think that there is no afterlife.”

“अत्थि पन, राजञ्ञ, परियायो येन ते परियायेन एवं होति: ‘इतिपि नत्थि परो लोको, नत्थि सत्ता ओपपातिका, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति?

“Atthi pana, rājañña, pariyāyo yena te pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?

“Is there a method by which you can prove what you say?”

“Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“There is, Master Kassapa.”

“यथा कथं विय, राजञ्ञा”ति?

“Yathā kathaṁ viya, rājaññā”ti?

“How, exactly, chieftain?”

“इध मे, भो कस्सप, मित्तामच्चा ञातिसालोहिता पाणातिपाता पटिविरता अदिन्नादाना पटिविरता कामेसुमिच्छाचारा पटिविरता मुसावादा पटिविरता पिसुणाय वाचाय पटिविरता फरुसाय वाचाय पटिविरता सम्फप्पलापा पटिविरता अनभिज्झालू अब्यापन्नचित्ता सम्मादिट्ठी। ते अपरेन समयेन आबाधिका होन्ति दुक्खिता बाळ्हगिलाना। यदाहं जानामि: ‘न दानिमे इमम्हा आबाधा वुट्ठहिस्सन्तीऽति त्याहं उपसङ्कमित्वा एवं वदामि: ‘सन्ति खो, भो, एके समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: “ये ते पाणातिपाता पटिविरता अदिन्नादाना पटिविरता कामेसुमिच्छाचारा पटिविरता मुसावादा पटिविरता पिसुणाय वाचाय पटिविरता फरुसाय वाचाय पटिविरता सम्फप्पलापा पटिविरता अनभिज्झालू अब्यापन्नचित्ता सम्मादिट्ठी ते कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जन्ती”ति। भवन्तो खो पाणातिपाता पटिविरता अदिन्नादाना पटिविरता कामेसुमिच्छाचारा पटिविरता मुसावादा पटिविरता पिसुणाय वाचाय पटिविरता फरुसाय वाचाय पटिविरता सम्फप्पलापा पटिविरता अनभिज्झालू अब्यापन्नचित्ता सम्मादिट्ठी। सचे तेसं भवतं समणब्राह्मणानं सच्चं वचनं, भवन्तो कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जिस्सन्ति। सचे, भो, कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जेय्याथ, येन मे आगन्त्वा आरोचेय्याथ: “इतिपि अत्थि परो लोको, अत्थि सत्ता ओपपातिका, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाको”ति। भवन्तो खो पन मे सद्धायिका पच्चयिका, यं भवन्तेहि दिट्ठं, यथा सामं दिट्ठं एवमेतं भविस्सतीऽति। ते मे ‘साधूऽति पटिस्सुत्वा नेव आगन्त्वा आरोचेन्ति, न पन दूतं पहिणन्ति। अयम्पि खो, भो कस्सप, परियायो, येन मे परियायेन एवं होति: ‘इतिपि नत्थि परो लोको, नत्थि सत्ता ओपपातिका, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति।

“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī. Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṁ jānāmi: ‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘santi kho, bho, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī. Sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissanti. Sace, bho, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyātha, yena me āgantvā āroceyyātha: “itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. Bhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī’ti. Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṁ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that’s false, divisive, harsh, or nonsensical. And they’re content, kind-hearted, with right view. Some time later they become sick, suffering, gravely ill. When I know that they will not recover from their illness, I go to them and say, ‘Sirs, there are some ascetics and brahmins who have this doctrine and view: “Those who refrain from killing living creatures, stealing, and committing sexual misconduct; who refrain from speech that’s false, divisive, harsh, or nonsensical; and are content, kind-hearted, with right view—when their body breaks up, after death, are reborn in a good place, a heavenly realm.” You do all these things. If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in a good place, a heavenly realm. If that happens, sirs, come and tell me that there is an afterlife. I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’ They agree to this. But they don’t come back to tell me, nor do they send a messenger. This is the method by which I prove that there is no afterlife.”

२।३। गूथकूपपुरिसौपमा

2.3. Gūthakūpapurisaupamā

2.3. The Simile of the Sewer

“तेन हि, राजञ्ञ, उपमं ते करिस्सामि। उपमाय म्ऽइधेकच्चे विञ्ञू पुरिसा भासितस्स अत्थं आजानन्ति। सेय्यथापि, राजञ्ञ, पुरिसो गूथकूपे ससीसकं निमुग्गो अस्स। अथ त्वं पुरिसे आणापेय्यासि: ‘तेन हि, भो, तं पुरिसं तम्हा गूथकूपा उद्धरथाऽति। ते ‘साधूऽति पटिस्सुत्वा तं पुरिसं तम्हा गूथकूपा उद्धरेय्युं। ते त्वं एवं वदेय्यासि: ‘तेन हि, भो, तस्स पुरिसस्स काया वेळुपेसिकाहि गूथं सुनिम्मज्जितं निम्मज्जथाऽति। ते ‘साधूऽति पटिस्सुत्वा तस्स पुरिसस्स काया वेळुपेसिकाहि गूथं सुनिम्मज्जितं निम्मज्जेय्युं। ते त्वं एवं वदेय्यासि: ‘तेन हि, भो, तस्स पुरिसस्स कायं पण्डुमत्तिकाय तिक्खत्तुं सुब्बट्टितं उब्बट्टेथाऽति। ते तस्स पुरिसस्स कायं पण्डुमत्तिकाय तिक्खत्तुं सुब्बट्टितं उब्बट्टेय्युं। ते त्वं एवं वदेय्यासि: ‘तेन हि, भो, तं पुरिसं तेलेन अब्भञ्जित्वा सुखुमेन चुण्णेन तिक्खत्तुं सुप्पधोतं करोथाऽति। ते तं पुरिसं तेलेन अब्भञ्जित्वा सुखुमेन चुण्णेन तिक्खत्तुं सुप्पधोतं करेय्युं। ते त्वं एवं वदेय्यासि: ‘तेन हि, भो, तस्स पुरिसस्स केसमस्सुं कप्पेथाऽति। ते तस्स पुरिसस्स केसमस्सुं कप्पेय्युं। ते त्वं एवं वदेय्यासि: ‘तेन हि, भो, तस्स पुरिसस्स महग्घञ्च मालं महग्घञ्च विलेपनं महग्घानि च वत्थानि उपहरथाऽति। ते तस्स पुरिसस्स महग्घञ्च मालं महग्घञ्च विलेपनं महग्घानि च वत्थानि उपहरेय्युं। ते त्वं एवं वदेय्यासि: ‘तेन हि, भो, तं पुरिसं पासादं आरोपेत्वा पञ्चकामगुणानि उपट्ठापेथाऽति। ते तं पुरिसं पासादं आरोपेत्वा पञ्चकामगुणानि उपट्ठापेय्युं।

“Tena hi, rājañña, upamaṁ te karissāmi. Upamāya m’idhekacce⁴ viññū purisā bhāsitassa atthaṁ ājānanti. Seyyathāpi, rājañña, puriso gūthakūpe sasīsakaṁ⁵ nimuggo assa. Atha tvaṁ purise āṇāpeyyāsi: ‘tena hi, bho, taṁ purisaṁ tamhā gūthakūpā uddharathā’ti. Te ‘sādhū’ti paṭissutvā taṁ purisaṁ tamhā gūthakūpā uddhareyyuṁ. Te tvaṁ evaṁ vadeyyāsi: ‘tena hi, bho, tassa purisassa kāyā veḷupesikāhi gūthaṁ sunimmajjitaṁ nimmajjathā’ti. Te ‘sādhū’ti paṭissutvā tassa purisassa kāyā veḷupesikāhi gūthaṁ sunimmajjitaṁ nimmajjeyyuṁ. Te tvaṁ evaṁ vadeyyāsi: ‘tena hi, bho, tassa purisassa kāyaṁ paṇḍumattikāya tikkhattuṁ subbaṭṭitaṁ ubbaṭṭethā’ti. Te tassa purisassa kāyaṁ paṇḍumattikāya tikkhattuṁ subbaṭṭitaṁ ubbaṭṭeyyuṁ. Te tvaṁ evaṁ vadeyyāsi: ‘tena hi, bho, taṁ purisaṁ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṁ suppadhotaṁ karothā’ti. Te taṁ purisaṁ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṁ suppadhotaṁ kareyyuṁ. Te tvaṁ evaṁ vadeyyāsi: ‘tena hi, bho, tassa purisassa kesamassuṁ kappethā’ti. Te tassa purisassa kesamassuṁ kappeyyuṁ. Te tvaṁ evaṁ vadeyyāsi: ‘tena hi, bho, tassa purisassa mahagghañca mālaṁ mahagghañca vilepanaṁ mahagghāni ca vatthāni upaharathā’ti. Te tassa purisassa mahagghañca mālaṁ mahagghañca vilepanaṁ mahagghāni ca vatthāni upahareyyuṁ. Te tvaṁ evaṁ vadeyyāsi: ‘tena hi, bho, taṁ purisaṁ pāsādaṁ āropetvā pañcakāmaguṇāni upaṭṭhāpethā’ti. Te taṁ purisaṁ pāsādaṁ āropetvā pañcakāmaguṇāni upaṭṭhāpeyyuṁ.

“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there were a man sunk over his head in a sewer. Then you were to order someone to pull him out of the sewer, and they’d agree to do so. Then you’d tell them to carefully scrape the dung off that man’s body with bamboo scrapers, and they’d agree to do so. Then you’d tell them to carefully scrub that man’s body down with pale clay three times, and they’d do so. Then you’d tell them to smear that man’s body with oil, and carefully wash him down with fine paste three times, and they’d do so. Then you’d tell them to dress that man’s hair and beard, and they’d do so. Then you’d tell them to provide that man with costly garlands, makeup, and clothes, and they’d do so. Then you’d tell them to bring that man up to the stilt longhouse and set him up with the five kinds of sensual stimulation, and they’d do so.

तं किं मञ्ञसि, राजञ्ञ, अपि नु तस्स पुरिसस्स सुन्हातस्स सुविलित्तस्स सुकप्पितकेसमस्सुस्स आमुक्कमालाभरणस्स ओदातवत्थवसनस्स उपरिपासादवरगतस्स पञ्चहि कामगुणेहि समप्पितस्स समङ्गीभूतस्स परिचारयमानस्स पुनदेव तस्मिं गूथकूपे निमुज्जितुकामता अस्सा”ति?

Taṁ kiṁ maññasi, rājañña, api nu tassa purisassa sunhātassa suvilittassa sukappitakesamassussa āmukkamālābharaṇassa odātavatthavasanassa uparipāsādavaragatassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa punadeva tasmiṁ gūthakūpe nimujjitukāmatā assā”ti?

What do you think, chieftain? Now that man is nicely bathed and anointed, with hair and beard dressed, bedecked with garlands and bracelets, dressed in white, supplied and provided with the five kinds of sensual stimulation upstairs in the royal longhouse. Would he want to dive back into that sewer again?”

“नो हिदं, भो कस्सप”। “तं किस्स हेतु”? “असुचि, भो कस्सप, गूथकूपो असुचि चेव असुचिसङ्खातो च दुग्गन्धो च दुग्गन्धसङ्खातो च जेगुच्छो च जेगुच्छसङ्खातो च पटिकूलो च पटिकूलसङ्खातो चा”ति।

“No hidaṁ, bho kassapa”. “Taṁ kissa hetu”? “Asuci, bho kassapa, gūthakūpo asuci ceva asucisaṅkhāto ca duggandho ca duggandhasaṅkhāto ca jeguccho ca jegucchasaṅkhāto ca paṭikūlo ca paṭikūlasaṅkhāto cā”ti.

“No, Master Kassapa. Why is that? Because that sewer is filthy, stinking, disgusting, and repulsive, and it’s regarded as such.”

“एवमेव खो, राजञ्ञ, मनुस्सा देवानं असुची चेव असुचिसङ्खाता च, दुग्गन्धा च दुग्गन्धसङ्खाता च, जेगुच्छा च जेगुच्छसङ्खाता च, पटिकूला च पटिकूलसङ्खाता च। योजनसतं खो, राजञ्ञ, मनुस्सगन्धो देवे उब्बाधति। किं पन ते मित्तामच्चा ञातिसालोहिता पाणातिपाता पटिविरता अदिन्नादाना पटिविरता कामेसुमिच्छाचारा पटिविरता मुसावादा पटिविरता पिसुणाय वाचाय पटिविरता फरुसाय वाचाय पटिविरता सम्फप्पलापा पटिविरता अनभिज्झालू अब्यापन्नचित्ता सम्मादिट्ठी, कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपन्ना ते आगन्त्वा आरोचेस्सन्ति: ‘इतिपि अत्थि परो लोको, अत्थि सत्ता ओपपातिका, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽति? इमिनापि खो ते, राजञ्ञ, परियायेन एवं होतु: ‘इतिपि अत्थि परो लोको, अत्थि सत्ता ओपपातिका, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति।

“Evameva kho, rājañña, manussā devānaṁ asucī ceva asucisaṅkhātā ca, duggandhā ca duggandhasaṅkhātā ca, jegucchā ca jegucchasaṅkhātā ca, paṭikūlā ca paṭikūlasaṅkhātā ca. Yojanasataṁ kho, rājañña, manussagandho deve ubbādhati. Kiṁ pana te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā te āgantvā ārocessanti: ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti? Imināpi kho te, rājañña, pariyāyena evaṁ hotu: ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“In the same way, chieftain, to the gods, human beings are filthy, stinking, disgusting, and repulsive, and are regarded as such. The smell of humans reaches the gods even a hundred leagues away. What then of your friends and colleagues, relatives and kin who are reborn in a higher realm after doing good things? Will they come back to tell you that there is an afterlife? By this method, too, it ought to be proven that there is an afterlife.”

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“Even though Master Kassapa says this, still I think that there is no afterlife.”

“अत्थि पन, राजञ्ञ, परियायो …पे…

“Atthi pana, rājañña, pariyāyo …pe…

“Can you prove it?”

“अत्थि, भो कस्सप, परियायो …पे…

“atthi, bho kassapa, pariyāyo …pe…

“I can.”

यथा कथं विय, राजञ्ञाति?

yathā kathaṁ viya, rājaññāti?

“How, exactly, chieftain?”

“इध मे, भो कस्सप, मित्तामच्चा ञातिसालोहिता पाणातिपाता पटिविरता अदिन्नादाना पटिविरता कामेसुमिच्छाचारा पटिविरता मुसावादा पटिविरता सुरामेरयमज्जपमादट्ठाना पटिविरता, ते अपरेन समयेन आबाधिका होन्ति दुक्खिता बाळ्हगिलाना। यदाहं जानामि: ‘न दानिमे इमम्हा आबाधा वुट्ठहिस्सन्तीऽति त्याहं उपसङ्कमित्वा एवं वदामि: ‘सन्ति खो, भो, एके समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: “ये ते पाणातिपाता पटिविरता अदिन्नादाना पटिविरता कामेसुमिच्छाचारा पटिविरता मुसावादा पटिविरता सुरामेरयमज्जपमादट्ठाना पटिविरता, ते कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जन्ति देवानं तावतिंसानं सहब्यतन्”ति। भवन्तो खो पाणातिपाता पटिविरता अदिन्नादाना पटिविरता कामेसुमिच्छाचारा पटिविरता मुसावादा पटिविरता सुरामेरयमज्जपमादट्ठाना पटिविरता। सचे तेसं भवतं समणब्राह्मणानं सच्चं वचनं, भवन्तो कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जिस्सन्ति, देवानं तावतिंसानं सहब्यतं। सचे, भो, कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जेय्याथ देवानं तावतिंसानं सहब्यतं, येन मे आगन्त्वा आरोचेय्याथ: “इतिपि अत्थि परो लोको, अत्थि सत्ता ओपपातिका, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाको”ति। भवन्तो खो पन मे सद्धायिका पच्चयिका, यं भवन्तेहि दिट्ठं, यथा सामं दिट्ठं एवमेतं भविस्सतीऽति। ते मे ‘साधूऽति पटिस्सुत्वा नेव आगन्त्वा आरोचेन्ति, न पन दूतं पहिणन्ति। अयम्पि खो, भो कस्सप, परियायो, येन मे परियायेन एवं होति: ‘इतिपि नत्थि परो लोको, नत्थि सत्ता ओपपातिका, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति।

“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṁ jānāmi: ‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘santi kho, bho, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti devānaṁ tāvatiṁsānaṁ sahabyatan”ti. Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā. Sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissanti, devānaṁ tāvatiṁsānaṁ sahabyataṁ. Sace, bho, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyātha devānaṁ tāvatiṁsānaṁ sahabyataṁ, yena me āgantvā āroceyyātha: “itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. Bhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī’ti. Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṁ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures and so on. Some time later they become sick, suffering, gravely ill. When I know that they will not recover from their illness, I go to them and say, ‘Sirs, there are some ascetics and brahmins who have this doctrine and view: “Those who refrain from killing living creatures and so on are reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.” You do all these things. If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in the company of the gods of the Thirty-Three. If that happens, sirs, come and tell me that there is an afterlife. I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’ They agree to this. But they don’t come back to tell me, nor do they send a messenger. This is how I prove that there is no afterlife.”

२।४। तावतिंसदेवौपमा

2.4. Tāvatiṁsadevaupamā

2.4. The Simile of the Gods of the Thirty-Three

“तेन हि, राजञ्ञ, तञ्ञेवेत्थ पटिपुच्छिस्सामि; यथा ते खमेय्य, तथा नं ब्याकरेय्यासि। यं खो पन, राजञ्ञ, मानुस्सकं वस्ससतं, देवानं तावतिंसानं एसो एको रत्तिन्दिवो, ताय रत्तिया तिंसरत्तियो मासो, तेन मासेन द्वादसमासियो संवच्छरो, तेन संवच्छरेन दिब्बं वस्ससहस्सं देवानं तावतिंसानं आयुप्पमाणं। ये ते मित्तामच्चा ञातिसालोहिता पाणातिपाता पटिविरता अदिन्नादाना पटिविरता कामेसुमिच्छाचारा पटिविरता मुसावादा पटिविरता सुरामेरयमज्जपमादट्ठाना पटिविरता, ते कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपन्ना देवानं तावतिंसानं सहब्यतं। सचे पन तेसं एवं भविस्सति: ‘याव मयं द्वे वा तीणि वा रत्तिन्दिवा दिब्बेहि पञ्चहि कामगुणेहि समप्पिता समङ्गीभूता परिचारेम, अथ मयं पायासिस्स राजञ्ञस्स गन्त्वा आरोचेय्याम: “इतिपि अत्थि परो लोको, अत्थि सत्ता ओपपातिका, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाको”ति। अपि नु ते आगन्त्वा आरोचेय्युं—इतिपि अत्थि परो लोको, अत्थि सत्ता ओपपातिका, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति?

“Tena hi, rājañña, taññevettha paṭipucchissāmi; yathā te khameyya, tathā naṁ byākareyyāsi. Yaṁ kho pana, rājañña, mānussakaṁ vassasataṁ, devānaṁ tāvatiṁsānaṁ eso eko rattindivo, tāya rattiyā tiṁsarattiyo māso, tena māsena dvādasamāsiyo saṁvaccharo, tena saṁvaccharena dibbaṁ vassasahassaṁ devānaṁ tāvatiṁsānaṁ āyuppamāṇaṁ. Ye te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā devānaṁ tāvatiṁsānaṁ sahabyataṁ. Sace pana tesaṁ evaṁ bhavissati: ‘yāva mayaṁ dve vā tīṇi vā rattindivā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, atha mayaṁ pāyāsissa rājaññassa gantvā āroceyyāma: “itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. Api nu te āgantvā āroceyyuṁ—itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?

“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like. A hundred human years are equivalent to one day and night for the gods of the Thirty-Three. Thirty such days make a month, and twelve months make a year. The gods of the Thirty-Three have a lifespan of a thousand such years. Now, as to your friends who are reborn in the company of the gods of the Thirty-Three after doing good things. If they think, ‘First I’ll amuse myself for two or three days, supplied and provided with the five kinds of heavenly sensual stimulation. Then I’ll go back to Pāyāsi and tell him that there is an afterlife.’ Would they come back to tell you that there is an afterlife?”

“नो हिदं, भो कस्सप। अपि हि मयं, भो कस्सप, चिरं कालङ्कतापि भवेय्याम। को पनेतं भोतो कस्सपस्स आरोचेति: ‘अत्थि देवा तावतिंसाऽति वा ‘एवंदीघायुका देवा तावतिंसाऽति वा। न मयं भोतो कस्सपस्स सद्दहाम: ‘अत्थि देवा तावतिंसाऽति वा ‘एवंदीघायुका देवा तावतिंसाऽति वा”ति।

“No hidaṁ, bho kassapa. Api hi mayaṁ, bho kassapa, ciraṁ kālaṅkatāpi bhaveyyāma. Ko panetaṁ bhoto kassapassa āroceti: ‘atthi devā tāvatiṁsā’ti vā ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā. Na mayaṁ bhoto kassapassa saddahāma: ‘atthi devā tāvatiṁsā’ti vā ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā”ti.

“No, Master Kassapa. For I would be long dead by then. But Master Kassapa, who has told you that the gods of the Thirty-Three exist, or that they have such a long life span? I don’t believe you.”

२।५। जच्चन्धौपमा

2.5. Jaccandhaupamā

2.5. Blind From Birth

“सेय्यथापि, राजञ्ञ, जच्चन्धो पुरिसो न पस्सेय्य कण्ह—सुक्कानि रूपानि, न पस्सेय्य नीलकानि रूपानि, न पस्सेय्य पीतकानि रूपानि, न पस्सेय्य लोहितकानि रूपानि, न पस्सेय्य मञ्जिट्ठकानि रूपानि, न पस्सेय्य समविसमं, न पस्सेय्य तारकानि रूपानि, न पस्सेय्य चन्दिमसूरिये। सो एवं वदेय्य: ‘नत्थि कण्हसुक्कानि रूपानि, नत्थि कण्हसुक्कानं रूपानं दस्सावी। नत्थि नीलकानि रूपानि, नत्थि नीलकानं रूपानं दस्सावी। नत्थि पीतकानि रूपानि, नत्थि पीतकानं रूपानं दस्सावी। नत्थि लोहितकानि रूपानि, नत्थि लोहितकानं रूपानं दस्सावी। नत्थि मञ्जिट्ठकानि रूपानि, नत्थि मञ्जिट्ठकानं रूपानं दस्सावी। नत्थि समविसमं, नत्थि समविसमस्स दस्सावी। नत्थि तारकानि रूपानि, नत्थि तारकानं रूपानं दस्सावी। नत्थि चन्दिमसूरिया, नत्थि चन्दिमसूरियानं दस्सावी। अहमेतं न जानामि, अहमेतं न पस्सामि, तस्मा तं नत्थीऽति। सम्मा नु खो सो, राजञ्ञ, वदमानो वदेय्या”ति?

“Seyyathāpi, rājañña, jaccandho puriso na passeyya kaṇha—sukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni⁶ rūpāni, na passeyya samavisamaṁ, na passeyya tārakāni rūpāni, na passeyya candimasūriye. So evaṁ vadeyya: ‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṁ rūpānaṁ dassāvī. Natthi nīlakāni rūpāni, natthi nīlakānaṁ rūpānaṁ dassāvī. Natthi pītakāni rūpāni, natthi pītakānaṁ rūpānaṁ dassāvī. Natthi lohitakāni rūpāni, natthi lohitakānaṁ rūpānaṁ dassāvī. Natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī. Natthi samavisamaṁ, natthi samavisamassa dassāvī. Natthi tārakāni rūpāni, natthi tārakānaṁ rūpānaṁ dassāvī. Natthi candimasūriyā, natthi candimasūriyānaṁ dassāvī. Ahametaṁ na jānāmi, ahametaṁ na passāmi, tasmā taṁ natthī’ti. Sammā nu kho so, rājañña, vadamāno vadeyyā”ti?

“Chieftain, suppose there was a person blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun. They’d say, ‘There’s no such thing as dark and bright sights, and no-one who sees them. There’s no such thing as blue, yellow, red, magenta, even and uneven ground, stars, moon and sun, and no-one who sees these things. I don’t know it or see it, therefore it doesn’t exist.’ Would they be speaking rightly?”

“नो हिदं, भो कस्सप। अत्थि कण्हसुक्कानि रूपानि, अत्थि कण्हसुक्कानं रूपानं दस्सावी। अत्थि नीलकानि रूपानि, अत्थि नीलकानं रूपानं दस्सावी …पे… अत्थि समविसमं, अत्थि समविसमस्स दस्सावी। अत्थि तारकानि रूपानि, अत्थि तारकानं रूपानं दस्सावी। अत्थि चन्दिमसूरिया, अत्थि चन्दिमसूरियानं दस्सावी। ‘अहमेतं न जानामि, अहमेतं न पस्सामि, तस्मा तं नत्थीऽति। न हि सो, भो कस्सप, सम्मा वदमानो वदेय्या”ति।

“No hidaṁ, bho kassapa. Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṁ rūpānaṁ dassāvī. Atthi nīlakāni rūpāni, atthi nīlakānaṁ rūpānaṁ dassāvī …pe… atthi samavisamaṁ, atthi samavisamassa dassāvī. Atthi tārakāni rūpāni, atthi tārakānaṁ rūpānaṁ dassāvī. Atthi candimasūriyā, atthi candimasūriyānaṁ dassāvī. ‘Ahametaṁ na jānāmi, ahametaṁ na passāmi, tasmā taṁ natthī’ti. Na hi so, bho kassapa, sammā vadamāno vadeyyā”ti.

“No, Master Kassapa. There are such things as dark and bright sights, and one who sees them. And those other things are real, too, as is the one who sees them. So it’s not right to say this: ‘I don’t know it or see it, therefore it doesn’t exist.’”

“एवमेव खो त्वं, राजञ्ञ, जच्चन्धूपमो मञ्ञे पटिभासि यं मं त्वं एवं वदेसि। को पनेतं भोतो कस्सपस्स आरोचेति: ‘अत्थि देवा तावतिंसाऽति वा, ‘एवंदीघायुका देवा तावतिंसाऽति वा? न मयं भोतो कस्सपस्स सद्दहाम: ‘अत्थि देवा तावतिंसाऽति वा ‘एवंदीघायुका देवा तावतिंसाऽति वा”ति। “न खो, राजञ्ञ, एवं परो लोको दट्ठब्बो, यथा त्वं मञ्ञसि इमिना मंसचक्खुना। ये खो ते, राजञ्ञ, समणब्राह्मणा अरञ्ञवनपत्थानि पन्तानि सेनासनानि पटिसेवन्ति, ते तत्थ अप्पमत्ता आतापिनो पहितत्ता विहरन्ता दिब्बचक्खुं विसोधेन्ति। ते दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन इमञ्चेव लोकं पस्सन्ति परञ्च सत्ते च ओपपातिके। एवञ्च खो, राजञ्ञ, परो लोको दट्ठब्बो; न त्वेव यथा त्वं मञ्ञसि इमिना मंसचक्खुना। इमिनापि खो ते, राजञ्ञ, परियायेन एवं होतु: ‘इतिपि अत्थि परो लोको, अत्थि सत्ता ओपपातिका, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति।

“Evameva kho tvaṁ, rājañña, jaccandhūpamo maññe paṭibhāsi yaṁ maṁ tvaṁ evaṁ vadesi. Ko panetaṁ bhoto kassapassa āroceti: ‘atthi devā tāvatiṁsā’ti vā, ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā? Na mayaṁ bhoto kassapassa saddahāma: ‘atthi devā tāvatiṁsā’ti vā ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā”ti. “Na kho, rājañña, evaṁ paro loko daṭṭhabbo, yathā tvaṁ maññasi iminā maṁsacakkhunā. Ye kho te, rājañña, samaṇabrāhmaṇā araññavanapatthāni pantāni senāsanāni paṭisevanti, te tattha appamattā ātāpino pahitattā viharantā dibbacakkhuṁ visodhenti. Te dibbena cakkhunā visuddhena atikkantamānusakena imañceva lokaṁ passanti parañca satte ca opapātike. Evañca kho, rājañña, paro loko daṭṭhabbo; na tveva yathā tvaṁ maññasi iminā maṁsacakkhunā. Imināpi kho te, rājañña, pariyāyena evaṁ hotu: ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“In the same way, chieftain, when you tell me you don’t believe me you seem like the blind man in the simile. You can’t see the other world the way you think, with the eye of the flesh. There are ascetics and brahmins who live in the wilderness, frequenting remote lodgings in the wilderness and the forest. Meditating diligent, keen, and resolute, they purify the divine eye, the power of clairvoyance. With clairvoyance that is purified and superhuman, they see this world and the other world, and sentient beings who are spontaneously reborn. That’s how to see the other world, not how you think, with the eye of the flesh. By this method, too, it ought to be proven that there is an afterlife.”

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“Even though Master Kassapa says this, still I think that there is no afterlife.”

“अत्थि पन, राजञ्ञ, परियायो …पे…

“Atthi pana, rājañña, pariyāyo …pe…

“Can you prove it?”

अत्थि, भो कस्सप, परियायो …पे…

atthi, bho kassapa, pariyāyo …pe…

“I can.”

यथा कथं विय, राजञ्ञा”ति?

yathā kathaṁ viya, rājaññā”ti?

“How, exactly, chieftain?”

“इधाहं, भो कस्सप, पस्सामि समणब्राह्मणे सीलवन्ते कल्याणधम्मे जीवितुकामे अमरितुकामे सुखकामे दुक्खपटिकूले। तस्स मय्हं, भो कस्सप, एवं होति—सचे खो इमे भोन्तो समणब्राह्मणा सीलवन्तो कल्याणधम्मा एवं जानेय्युं: ‘इतो नो मतानं सेय्यो भविस्सतीऽति। इदानिमे भोन्तो समणब्राह्मणा सीलवन्तो कल्याणधम्मा विसं वा खादेय्युं, सत्थं वा आहरेय्युं, उब्बन्धित्वा वा कालं करेय्युं, पपाते वा पपतेय्युं। यस्मा च खो इमे भोन्तो समणब्राह्मणा सीलवन्तो कल्याणधम्मा न एवं जानन्ति: ‘इतो नो मतानं सेय्यो भविस्सतीऽति, तस्मा इमे भोन्तो समणब्राह्मणा सीलवन्तो कल्याणधम्मा जीवितुकामा अमरितुकामा सुखकामा दुक्खपटिकूला अत्तानं न मारेन्ति। अयम्पि खो, भो कस्सप, परियायो, येन मे परियायेन एवं होति: ‘इतिपि नत्थि परो लोको, नत्थि सत्ता ओपपातिका, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति।

“Idhāhaṁ, bho kassapa, passāmi samaṇabrāhmaṇe sīlavante kalyāṇadhamme jīvitukāme amaritukāme sukhakāme dukkhapaṭikūle. Tassa mayhaṁ, bho kassapa, evaṁ hoti—sace kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā evaṁ jāneyyuṁ: ‘ito no matānaṁ seyyo bhavissatī’ti. Idānime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā visaṁ vā khādeyyuṁ, satthaṁ vā āhareyyuṁ, ubbandhitvā vā kālaṁ kareyyuṁ, papāte vā papateyyuṁ. Yasmā ca kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā na evaṁ jānanti: ‘ito no matānaṁ seyyo bhavissatī’ti, tasmā ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā jīvitukāmā amaritukāmā sukhakāmā dukkhapaṭikūlā attānaṁ na mārenti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“Well, I see ascetics and brahmins who are ethical, of good character, who want to live and don’t want to die, who want to be happy and recoil from pain. I think to myself, ‘If those ascetics and brahmins knew that things were going to be better for them after death, they’d drink poison, slit their wrists, hang themselves, or throw themselves off a cliff. They mustn’t know that things are going to be better for them after death. That’s why they are ethical, of good character, wanting to live and not wanting to die, wanting to be happy and recoiling from pain.’ This is the method by which I prove that there is no afterlife.”

२।६। गब्भिनीउपमा

2.6. Gabbhinīupamā

2.6. The Simile of the Pregnant Woman

“तेन हि, राजञ्ञ, उपमं ते करिस्सामि। उपमाय म्ऽइधेकच्चे विञ्ञू पुरिसा भासितस्स अत्थं आजानन्ति।

“Tena hi, rājañña, upamaṁ te karissāmi. Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.

“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.

भूतपुब्बं, राजञ्ञ, अञ्ञतरस्स ब्राह्मणस्स द्वे पजापतियो अहेसुं। एकिस्सा पुत्तो अहोसि दसवस्सुद्देसिको वा द्वादसवस्सुद्देसिको वा, एका गब्भिनी उपविजञ्ञा। अथ खो सो ब्राह्मणो कालमकासि।

Bhūtapubbaṁ, rājañña, aññatarassa brāhmaṇassa dve pajāpatiyo ahesuṁ. Ekissā putto ahosi dasavassuddesiko vā dvādasavassuddesiko vā, ekā gabbhinī upavijaññā. Atha kho so brāhmaṇo kālamakāsi.

Once upon a time, a certain brahmin had two wives. One had a son ten or twelve years of age, while the other was pregnant and about to give birth. Then the brahmin passed away.

अथ खो सो माणवको मातुसपत्तिं एतदवोच: ‘यमिदं, भोति, धनं वा धञ्ञं वा रजतं वा जातरूपं वा, सब्बं तं मय्हं; नत्थि तुय्हेत्थ किञ्चि। पितु मे, भोति, दायज्जं निय्यादेहीऽति।

Atha kho so māṇavako mātusapattiṁ⁷ etadavoca: ‘yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ; natthi tuyhettha kiñci. Pitu me, bhoti, dāyajjaṁ niyyādehī’ti.

So the youth said to his mother’s co-wife, ‘Madam, all the wealth, grain, silver, and gold is mine, and you get nothing. Transfer to me my father’s inheritance.’

एवं वुत्ते, सा ब्राह्मणी तं माणवकं एतदवोच: ‘आगमेहि ताव, तात, याव विजायामि। सचे कुमारको भविस्सति, तस्सपि एकदेसो भविस्सति; सचे कुमारिका भविस्सति, सापि ते ओपभोग्गा भविस्सतीऽति।

Evaṁ vutte, sā brāhmaṇī taṁ māṇavakaṁ etadavoca: ‘āgamehi tāva, tāta, yāva vijāyāmi. Sace kumārako bhavissati, tassapi ekadeso bhavissati; sace kumārikā bhavissati, sāpi te opabhoggā⁸ bhavissatī’ti.

But the brahmin lady said, ‘Wait, my dear, until I give birth. If it’s a boy, one portion shall be his. If it’s a girl, she will be your reward.’

दुतियम्पि खो सो माणवको मातुसपत्तिं एतदवोच: ‘यमिदं, भोति, धनं वा धञ्ञं वा रजतं वा जातरूपं वा, सब्बं तं मय्हं; नत्थि तुय्हेत्थ किञ्चि। पितु मे, भोति, दायज्जं निय्यादेहीऽति। दुतियम्पि खो सा ब्राह्मणी तं माणवकं एतदवोच: ‘आगमेहि ताव, तात, याव विजायामि। सचे कुमारको भविस्सति, तस्सपि एकदेसो भविस्सति; सचे कुमारिका भविस्सति सापि ते ओपभोग्गा भविस्सतीऽति। ततियम्पि खो सो माणवको मातुसपत्तिं एतदवोच: ‘यमिदं, भोति, धनं वा धञ्ञं वा रजतं वा जातरूपं वा, सब्बं तं मय्हं; नत्थि तुय्हेत्थ किञ्चि। पितु मे, भोति, दायज्जं निय्यादेहीऽति।

Dutiyampi kho so māṇavako mātusapattiṁ etadavoca: ‘yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ; natthi tuyhettha kiñci. Pitu me, bhoti, dāyajjaṁ niyyādehī’ti. Dutiyampi kho sā brāhmaṇī taṁ māṇavakaṁ etadavoca: ‘āgamehi tāva, tāta, yāva vijāyāmi. Sace kumārako bhavissati, tassapi ekadeso bhavissati; sace kumārikā bhavissati sāpi te opabhoggā bhavissatī’ti. Tatiyampi kho so māṇavako mātusapattiṁ etadavoca: ‘yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ; natthi tuyhettha kiñci. Pitu me, bhoti, dāyajjaṁ niyyādehī’ti.

But for a second time, and a third time, the youth insisted that the entire inheritance must be his.

अथ खो सा ब्राह्मणी सत्थं गहेत्वा ओवरकं पविसित्वा उदरं ओपादेसि: ‘याव विजायामि यदि वा कुमारको यदि वा कुमारिकाऽति। सा अत्तानञ्चेव जीवितञ्च गब्भञ्च सापतेय्यञ्च विनासेसि।

Atha kho sā brāhmaṇī satthaṁ gahetvā ovarakaṁ pavisitvā udaraṁ opādesi: ‘yāva vijāyāmi yadi vā kumārako yadi vā kumārikā’ti. Sā attānañceva jīvitañca gabbhañca sāpateyyañca vināsesi.

So the brahmin lady took a knife, went to her bedroom, and sliced open her belly, thinking, ‘Until I give birth—whether it’s a boy or a girl!’ She destroyed her own life and that of the fetus, as well as any wealth.

यथा तं बाला अब्यत्ता अनयब्यसनं आपन्ना अयोनिसो दायज्जं गवेसन्ती, एवमेव खो त्वं, राजञ्ञ, बालो अब्यत्तो अनयब्यसनं आपज्जिस्ससि अयोनिसो परलोकं गवेसन्तो; सेय्यथापि सा ब्राह्मणी बाला अब्यत्ता अनयब्यसनं आपन्ना अयोनिसो दायज्जं गवेसन्ती। न खो, राजञ्ञ, समणब्राह्मणा सीलवन्तो कल्याणधम्मा अपक्कं परिपाचेन्ति; अपि च परिपाकं आगमेन्ति। पण्डितानं अत्थो हि, राजञ्ञ, समणब्राह्मणानं सीलवन्तानं कल्याणधम्मानं जीवितेन। यथा यथा खो, राजञ्ञ, समणब्राह्मणा सीलवन्तो कल्याणधम्मा चिरं दीघमद्धानं तिट्ठन्ति तथा तथा बहुं पुञ्ञं पसवन्ति, बहुजनहिताय च पटिपज्जन्ति बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानं। इमिनापि खो ते, राजञ्ञ, परियायेन एवं होतु: ‘इतिपि अत्थि परो लोको, अत्थि सत्ता ओपपातिका, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति।

Yathā taṁ bālā abyattā anayabyasanaṁ āpannā ayoniso dāyajjaṁ gavesantī, evameva kho tvaṁ, rājañña, bālo abyatto anayabyasanaṁ āpajjissasi ayoniso paralokaṁ gavesanto; seyyathāpi sā brāhmaṇī bālā abyattā anayabyasanaṁ āpannā ayoniso dāyajjaṁ gavesantī. Na kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā apakkaṁ paripācenti; api ca paripākaṁ āgamenti. Paṇḍitānaṁ attho hi, rājañña, samaṇabrāhmaṇānaṁ sīlavantānaṁ kalyāṇadhammānaṁ jīvitena. Yathā yathā kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā ciraṁ dīghamaddhānaṁ tiṭṭhanti tathā tathā bahuṁ puññaṁ pasavanti, bahujanahitāya ca paṭipajjanti bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Imināpi kho te, rājañña, pariyāyena evaṁ hotu: ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

Being foolish and incompetent, she sought an inheritance irrationally and fell to ruin and disaster. In the same way, chieftain, being foolish and incompetent, you’re seeking the other world irrationally and will fall to ruin and disaster, just like that brahmin lady. Good ascetics and brahmins don’t force what is unripe to ripen; rather, they wait for it to ripen. For the life of clever ascetics and brahmins is beneficial. So long as they remain, good ascetics and brahmins make much merit, and act for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. By this method, too, it ought to be proven that there is an afterlife.”

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“Even though Master Kassapa says this, still I think that there is no afterlife.”

“अत्थि पन, राजञ्ञ, परियायो …पे…

“Atthi pana, rājañña, pariyāyo …pe…

“Can you prove it?”

अत्थि, भो कस्सप, परियायो …पे…

atthi, bho kassapa, pariyāyo …pe…

“I can.”

यथा कथं विय, राजञ्ञा”ति?

yathā kathaṁ viya, rājaññā”ti?

“How, exactly, chieftain?”

“इध मे, भो कस्सप, पुरिसा चोरं आगुचारिं गहेत्वा दस्सेन्ति: ‘अयं ते, भन्ते, चोरो आगुचारी; इमस्स यं इच्छसि, तं दण्डं पणेहीऽति। त्याहं एवं वदामि: ‘तेन हि, भो, इमं पुरिसं जीवन्तंयेव कुम्भिया पक्खिपित्वा मुखं पिदहित्वा अल्लेन चम्मेन ओनन्धित्वा अल्लाय मत्तिकाय बहलावलेपनं करित्वा उद्धनं आरोपेत्वा अग्गिं देथाऽति। ते मे ‘साधूऽति पटिस्सुत्वा तं पुरिसं जीवन्तंयेव कुम्भिया पक्खिपित्वा मुखं पिदहित्वा अल्लेन चम्मेन ओनन्धित्वा अल्लाय मत्तिकाय बहलावलेपनं करित्वा उद्धनं आरोपेत्वा अग्गिं देन्ति। यदा मयं जानाम ‘कालङ्कतो सो पुरिसोऽति, अथ नं कुम्भिं ओरोपेत्वा उब्भिन्दित्वा मुखं विवरित्वा सणिकं निल्लोकेम: ‘अप्पेव नामस्स जीवं निक्खमन्तं पस्सेय्यामाऽति। नेवस्स मयं जीवं निक्खमन्तं पस्साम। अयम्पि खो, भो कस्सप, परियायो, येन मे परियायेन एवं होति: ‘इतिपि नत्थि परो लोको, नत्थि सत्ता ओपपातिका, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति।

“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: ‘ayaṁ te, bhante, coro āgucārī; imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti. Tyāhaṁ evaṁ vadāmi: ‘tena hi, bho, imaṁ purisaṁ jīvantaṁyeva kumbhiyā pakkhipitvā mukhaṁ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṁ karitvā uddhanaṁ āropetvā aggiṁ dethā’ti. Te me ‘sādhū’ti paṭissutvā taṁ purisaṁ jīvantaṁyeva kumbhiyā pakkhipitvā mukhaṁ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṁ karitvā uddhanaṁ āropetvā aggiṁ denti. Yadā mayaṁ jānāma ‘kālaṅkato so puriso’ti, atha naṁ kumbhiṁ oropetvā ubbhinditvā mukhaṁ vivaritvā saṇikaṁ nillokema: ‘appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti. Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them, ‘Well then, sirs, place this man in a pot while he’s still alive. Close up the mouth, bind it up with damp leather, and seal it with a thick coat of damp clay. Then lift it up on a stove and light the fire.’ They agree, and do what I ask. When we know that that man has passed away, we lift down the pot and break it open, uncover the mouth, and slowly peek inside, thinking, ‘Hopefully we’ll see his soul escaping.’ But we don’t see his soul escaping. This is how I prove that there is no afterlife.”

२।७। सुपिनकौपमा

2.7. Supinakaupamā

2.7. The Simile of the Dream

“तेन हि, राजञ्ञ, तञ्ञेवेत्थ पटिपुच्छिस्सामि, यथा ते खमेय्य, तथा नं ब्याकरेय्यासि। अभिजानासि नो त्वं, राजञ्ञ, दिवा सेय्यं उपगतो सुपिनकं पस्सिता आरामरामणेय्यकं वनरामणेय्यकं भूमिरामणेय्यकं पोक्खरणीरामणेय्यकन्”ति?

“Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṁ byākareyyāsi. Abhijānāsi no tvaṁ, rājañña, divā seyyaṁ upagato supinakaṁ passitā ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan”ti?

“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like. Do you recall ever having a midday nap and seeing delightful parks, woods, meadows, and lotus ponds in a dream?”

“अभिजानामहं, भो कस्सप, दिवासेय्यं उपगतो सुपिनकं पस्सिता आरामरामणेय्यकं वनरामणेय्यकं भूमिरामणेय्यकं पोक्खरणीरामणेय्यकन्”ति।

“Abhijānāmahaṁ, bho kassapa, divāseyyaṁ upagato supinakaṁ passitā ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan”ti.

“I do, sir.”

“रक्खन्ति तं तम्हि समये खुज्जापि वामनकापि वेलासिकापि कोमारिकापी”ति?

“Rakkhanti taṁ tamhi samaye khujjāpi vāmanakāpi velāsikāpi⁹ komārikāpī”ti?

“At that time were you guarded by hunchbacks, dwarves, midgets, and younglings?”

“एवं, भो कस्सप, रक्खन्ति मं तम्हि समये खुज्जापि वामनकापि वेलासिकापि कोमारिकापी”ति।

“Evaṁ, bho kassapa, rakkhanti maṁ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti.

“I was.”

“अपि नु ता तुय्हं जीवं पस्सन्ति पविसन्तं वा निक्खमन्तं वा”ति?

“Api nu tā tuyhaṁ jīvaṁ passanti pavisantaṁ vā nikkhamantaṁ vā”ti?

“But did they see your soul entering or leaving?”

“नो हिदं, भो कस्सप”।

“No hidaṁ, bho kassapa”.

“No they did not.”

“ता हि नाम, राजञ्ञ, तुय्हं जीवन्तस्स जीवन्तियो जीवं न पस्सिस्सन्ति पविसन्तं वा निक्खमन्तं वा। किं पन त्वं कालङ्कतस्स जीवं पस्सिस्ससि पविसन्तं वा निक्खमन्तं वा। इमिनापि खो ते, राजञ्ञ, परियायेन एवं होतु: ‘इतिपि अत्थि परो लोको, अत्थि सत्ता ओपपातिका, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति।

“Tā hi nāma, rājañña, tuyhaṁ jīvantassa jīvantiyo jīvaṁ na passissanti pavisantaṁ vā nikkhamantaṁ vā. Kiṁ pana tvaṁ kālaṅkatassa jīvaṁ passissasi pavisantaṁ vā nikkhamantaṁ vā. Imināpi kho te, rājañña, pariyāyena evaṁ hotu: ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“So if they couldn’t even see your soul entering or leaving while you were still alive, how could you see the soul of a dead man? By this method, too, it ought to be proven that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“Even though Master Kassapa says this, still I think that there is no afterlife.”

“अत्थि पन, राजञ्ञ, परियायो …पे…

“Atthi pana, rājañña, pariyāyo …pe…

“Can you prove it?”

“अत्थि, भो कस्सप, परियायो …पे…

“atthi, bho kassapa, pariyāyo …pe…

“I can.”

यथा कथं विय, राजञ्ञा”ति?

yathā kathaṁ viya, rājaññā”ti?

“How, exactly, chieftain?”

“इध मे, भो कस्सप, पुरिसा चोरं आगुचारिं गहेत्वा दस्सेन्ति: ‘अयं ते, भन्ते, चोरो आगुचारी; इमस्स यं इच्छसि, तं दण्डं पणेहीऽति। त्याहं एवं वदामि: ‘तेन हि, भो, इमं पुरिसं जीवन्तंयेव तुलाय तुलेत्वा जियाय अनस्सासकं मारेत्वा पुनदेव तुलाय तुलेथाऽति। ते मे ‘साधूऽति पटिस्सुत्वा तं पुरिसं जीवन्तंयेव तुलाय तुलेत्वा जियाय अनस्सासकं मारेत्वा पुनदेव तुलाय तुलेन्ति। यदा सो जीवति, तदा लहुतरो च होति मुदुतरो च कम्मञ्ञतरो च। यदा पन सो कालङ्कतो होति तदा गरुतरो च होति पत्थिन्नतरो च अकम्मञ्ञतरो च। अयम्पि खो, भो कस्सप, परियायो, येन मे परियायेन एवं होति: ‘इतिपि नत्थि परो लोको, नत्थि सत्ता ओपपातिका, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति।

“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: ‘ayaṁ te, bhante, coro āgucārī; imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti. Tyāhaṁ evaṁ vadāmi: ‘tena hi, bho, imaṁ purisaṁ jīvantaṁyeva tulāya tuletvā jiyāya anassāsakaṁ māretvā punadeva tulāya tulethā’ti. Te me ‘sādhū’ti paṭissutvā taṁ purisaṁ jīvantaṁyeva tulāya tuletvā jiyāya anassāsakaṁ māretvā punadeva tulāya tulenti. Yadā so jīvati, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā pana so kālaṅkato hoti tadā garutaro ca hoti patthinnataro ca akammaññataro ca. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them, ‘Well then, sirs, weigh this man with scales while he’s still alive. Then strangle him with a bowstring, and when he’s dead, weigh him again.’ They agree, and do what I ask. So long as they are alive, they’re lighter, softer, more flexible. But when they die they become heavier, stiffer, less flexible. This is how I prove that there is no afterlife.”

२।८। सन्तत्तअयोगुळौपमा

2.8. Santattaayoguḷaupamā

2.8. The Simile of the Hot Iron Ball

“तेन हि, राजञ्ञ, उपमं ते करिस्सामि। उपमाय म्ऽइधेकच्चे विञ्ञू पुरिसा भासितस्स अत्थं आजानन्ति। सेय्यथापि, राजञ्ञ, पुरिसो दिवसं सन्तत्तं अयोगुळं आदित्तं सम्पज्जलितं सजोतिभूतं तुलाय तुलेय्य। तमेनं अपरेन समयेन सीतं निब्बुतं तुलाय तुलेय्य। कदा नु खो सो अयोगुळो लहुतरो वा होति मुदुतरो वा कम्मञ्ञतरो वा, यदा वा आदित्तो सम्पज्जलितो सजोतिभूतो, यदा वा सीतो निब्बुतो”ति?

“Tena hi, rājañña, upamaṁ te karissāmi. Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Seyyathāpi, rājañña, puriso divasaṁ santattaṁ ayoguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ tulāya tuleyya. Tamenaṁ aparena samayena sītaṁ nibbutaṁ tulāya tuleyya. Kadā nu kho so ayoguḷo lahutaro vā hoti mudutaro vā kammaññataro vā, yadā vā āditto sampajjalito sajotibhūto, yadā vā sīto nibbuto”ti?

“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose a person was to heat an iron ball all day until it was burning, blazing, and glowing, and then they weigh it with scales. After some time, when it had cooled and become extinguished, they’d weigh it again. When would that iron ball be lighter, softer, and more workable—when it’s burning or when it’s cool?”

“यदा सो, भो कस्सप, अयोगुळो तेजोसहगतो च होति वायोसहगतो च आदित्तो सम्पज्जलितो सजोतिभूतो, तदा लहुतरो च होति मुदुतरो च कम्मञ्ञतरो च। यदा पन सो अयोगुळो नेव तेजोसहगतो होति न वायोसहगतो सीतो निब्बुतो, तदा गरुतरो च होति पत्थिन्नतरो च अकम्मञ्ञतरो चा”ति।

“Yadā so, bho kassapa, ayoguḷo tejosahagato ca hoti vāyosahagato ca āditto sampajjalito sajotibhūto, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā pana so ayoguḷo neva tejosahagato hoti na vāyosahagato sīto nibbuto, tadā garutaro ca hoti patthinnataro ca akammaññataro cā”ti.

“So long as the iron ball is full of heat and air—burning, blazing, and glowing—it’s lighter, softer, and more workable. But when it lacks heat and air—cooled and extinguished—it’s heavier, stiffer, and less workable.”

“एवमेव खो, राजञ्ञ, यदायं कायो आयुसहगतो च होति उस्मासहगतो च विञ्ञाणसहगतो च, तदा लहुतरो च होति मुदुतरो च कम्मञ्ञतरो च। यदा पनायं कायो नेव आयुसहगतो होति न उस्मासहगतो न विञ्ञाणसहगतो तदा गरुतरो च होति पत्थिन्नतरो च अकम्मञ्ञतरो च। इमिनापि खो ते, राजञ्ञ, परियायेन एवं होतु: ‘इतिपि अत्थि परो लोको, अत्थि सत्ता ओपपातिका, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति।

“Evameva kho, rājañña, yadāyaṁ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā panāyaṁ kāyo neva āyusahagato hoti na usmāsahagato na viññāṇasahagato tadā garutaro ca hoti patthinnataro ca akammaññataro ca. Imināpi kho te, rājañña, pariyāyena evaṁ hotu: ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“In the same way, so long as this body is full of life and warmth and consciousness it’s lighter, softer, and more flexible. But when it lacks life and warmth and consciousness it’s heavier, stiffer, and less flexible. By this method, too, it ought to be proven that there is an afterlife.”

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“Even though Master Kassapa says this, still I think that there is no afterlife.”

“अत्थि पन, राजञ्ञ, परियायो …पे…

“Atthi pana, rājañña, pariyāyo …pe…

“Can you prove it?”

अत्थि, भो कस्सप, परियायो …पे…

atthi, bho kassapa, pariyāyo …pe…

“I can.”

यथा कथं विय, राजञ्ञा”ति?

yathā kathaṁ viya, rājaññā”ti?

“How, exactly, chieftain?”

“इध मे, भो कस्सप, पुरिसा चोरं आगुचारिं गहेत्वा दस्सेन्ति: ‘अयं ते, भन्ते, चोरो आगुचारी; इमस्स यं इच्छसि, तं दण्डं पणेहीऽति। त्याहं एवं वदामि: ‘तेन हि, भो, इमं पुरिसं अनुपहच्च छविञ्च चम्मञ्च मंसञ्च न्हारुञ्च अट्ठिञ्च अट्ठिमिञ्जञ्च जीविता वोरोपेथ, अप्पेव नामस्स जीवं निक्खमन्तं पस्सेय्यामाऽति। ते मे ‘साधूऽति पटिस्सुत्वा तं पुरिसं अनुपहच्च छविञ्च …पे… जीविता वोरोपेन्ति। यदा सो आमतो होति, त्याहं एवं वदामि: ‘तेन हि, भो, इमं पुरिसं उत्तानं निपातेथ, अप्पेव नामस्स जीवं निक्खमन्तं पस्सेय्यामाऽति। ते तं पुरिसं उत्तानं निपातेन्ति। नेवस्स मयं जीवं निक्खमन्तं पस्साम। त्याहं एवं वदामि: ‘तेन हि, भो, इमं पुरिसं अवकुज्जं निपातेथ … पस्सेन निपातेथ … दुतियेन पस्सेन निपातेथ … उद्धं ठपेथ … ओमुद्धकं ठपेथ … पाणिना आकोटेथ … लेड्डुना आकोटेथ … दण्डेन आकोटेथ … सत्थेन आकोटेथ … ओधुनाथ सन्धुनाथ निद्धुनाथ, अप्पेव नामस्स जीवं निक्खमन्तं पस्सेय्यामाऽति। ते तं पुरिसं ओधुनन्ति सन्धुनन्ति निद्धुनन्ति। नेवस्स मयं जीवं निक्खमन्तं पस्साम। तस्स तदेव चक्खु होति ते रूपा, तञ्चायतनं नप्पटिसंवेदेति। तदेव सोतं होति ते सद्दा, तञ्चायतनं नप्पटिसंवेदेति। तदेव घानं होति ते गन्धा, तञ्चायतनं नप्पटिसंवेदेति। साव जिव्हा होति ते रसा, तञ्चायतनं नप्पटिसंवेदेति। स्वेव कायो होति ते फोट्ठब्बा, तञ्चायतनं नप्पटिसंवेदेति। अयम्पि खो, भो कस्सप, परियायो, येन मे परियायेन एवं होति: ‘इतिपि नत्थि परो लोको, नत्थि सत्ता ओपपातिका, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति।

“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: ‘ayaṁ te, bhante, coro āgucārī; imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti. Tyāhaṁ evaṁ vadāmi: ‘tena hi, bho, imaṁ purisaṁ anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca jīvitā voropetha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti. Te me ‘sādhū’ti paṭissutvā taṁ purisaṁ anupahacca chaviñca …pe… jīvitā voropenti. Yadā so āmato hoti, tyāhaṁ evaṁ vadāmi: ‘tena hi, bho, imaṁ purisaṁ uttānaṁ nipātetha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti. Te taṁ purisaṁ uttānaṁ nipātenti. Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma. Tyāhaṁ evaṁ vadāmi: ‘tena hi, bho, imaṁ purisaṁ avakujjaṁ nipātetha … passena nipātetha … dutiyena passena nipātetha … uddhaṁ ṭhapetha … omuddhakaṁ ṭhapetha … pāṇinā ākoṭetha … leḍḍunā ākoṭetha … daṇḍena ākoṭetha … satthena ākoṭetha … odhunātha sandhunātha niddhunātha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti. Te taṁ purisaṁ odhunanti sandhunanti niddhunanti. Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma. Tassa tadeva cakkhu hoti te rūpā, tañcāyatanaṁ nappaṭisaṁvedeti. Tadeva sotaṁ hoti te saddā, tañcāyatanaṁ nappaṭisaṁvedeti. Tadeva ghānaṁ hoti te gandhā, tañcāyatanaṁ nappaṭisaṁvedeti. Sāva jivhā hoti te rasā, tañcāyatanaṁ nappaṭisaṁvedeti. Sveva kāyo hoti te phoṭṭhabbā, tañcāyatanaṁ nappaṭisaṁvedeti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them, ‘Well then, sirs, take this man’s life without injuring his outer skin, inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see his soul escaping.’ They agree, and do what I ask. When he’s nearly dead, I tell them to lay him on his back in hope of seeing his soul escape. They do so. But we don’t see his soul escaping. I tell them to lay him bent over, to lay him on his side, to lay him on the other side; to stand him upright, to stand him upside down; to strike him with fists, stones, rods, and swords; and to give him a good shaking in hope of seeing his soul escape. They do all these things. But we don’t see his soul escaping. For him the eye itself is present, and so are those sights. Yet he does not experience that sense-field. The ear itself is present, and so are those sounds. Yet he does not experience that sense-field. The nose itself is present, and so are those smells. Yet he does not experience that sense-field. The tongue itself is present, and so are those tastes. Yet he does not experience that sense-field. The body itself is present, and so are those touches. Yet he does not experience that sense-field. This is how I prove that there is no afterlife.”

२।९। सङ्खधमौपमा

2.9. Saṅkhadhamaupamā

2.9. The Simile of the Horn Blower

“Tena hi, rājañña, upamaṁ te karissāmi. Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.

“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.

भूतपुब्बं, राजञ्ञ, अञ्ञतरो सङ्खधमो सङ्खं आदाय पच्चन्तिमं जनपदं अगमासि। सो येन अञ्ञतरो गामो तेनुपसङ्कमि; उपसङ्कमित्वा मज्झे गामस्स ठितो तिक्खत्तुं सङ्खं उपलापेत्वा सङ्खं भूमियं निक्खिपित्वा एकमन्तं निसीदि।

Bhūtapubbaṁ, rājañña, aññataro saṅkhadhamo saṅkhaṁ ādāya paccantimaṁ janapadaṁ agamāsi. So yena aññataro gāmo tenupasaṅkami; upasaṅkamitvā majjhe gāmassa ṭhito tikkhattuṁ saṅkhaṁ upalāpetvā saṅkhaṁ bhūmiyaṁ nikkhipitvā ekamantaṁ nisīdi.

Once upon a time, a certain horn blower took his horn and traveled to a borderland, where he went to a certain village. Standing in the middle of the village, he sounded his horn three times, then placed it on the ground and sat down to one side.

अथ खो, राजञ्ञ, तेसं पच्चन्तजनपदानं मनुस्सानं एतदहोसि: ‘अम्भो कस्स नु खो एसो सद्दो एवंरजनीयो एवङ्कमनीयो एवंमदनीयो एवम्बन्धनीयो एवंमुच्छनीयोऽति। सन्निपतित्वा तं सङ्खधमं एतदवोचुं: ‘अम्भो, कस्स नु खो एसो सद्दो एवंरजनीयो एवङ्कमनीयो एवंमदनीयो एवम्बन्धनीयो एवंमुच्छनीयोऽति।

Atha kho, rājañña, tesaṁ paccantajanapadānaṁ manussānaṁ etadahosi: ‘ambho kassa nu kho¹⁰ eso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti. Sannipatitvā taṁ saṅkhadhamaṁ etadavocuṁ: ‘ambho, kassa nu kho eso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti.

Then the people of the borderland thought, ‘What is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’ They gathered around the horn blower and said, ‘Mister, what is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’

‘एसो खो, भो, सङ्खो नाम यस्सेसो सद्दो एवंरजनीयो एवङ्कमनीयो एवंमदनीयो एवम्बन्धनीयो एवंमुच्छनीयोऽति।

‘Eso kho, bho, saṅkho nāma yasseso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti.

‘The sound is made by this, which is called a horn.’

ते तं सङ्खं उत्तानं निपातेसुं: ‘वदेहि, भो सङ्ख, वदेहि, भो सङ्खाऽति। नेव सो सङ्खो सद्दमकासि।

Te taṁ saṅkhaṁ uttānaṁ nipātesuṁ: ‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti. Neva so saṅkho saddamakāsi.

They laid that horn on its back, saying, ‘Speak, good horn! Speak, good horn!’ But still the horn made no sound.

ते तं सङ्खं अवकुज्जं निपातेसुं, पस्सेन निपातेसुं, दुतियेन पस्सेन निपातेसुं, उद्धं ठपेसुं, ओमुद्धकं ठपेसुं, पाणिना आकोटेसुं, लेड्डुना आकोटेसुं, दण्डेन आकोटेसुं, सत्थेन आकोटेसुं, ओधुनिंसु सन्धुनिंसु निद्धुनिंसु: ‘वदेहि, भो सङ्ख, वदेहि, भो सङ्खाऽति। नेव सो सङ्खो सद्दमकासि।

Te taṁ saṅkhaṁ avakujjaṁ nipātesuṁ, passena nipātesuṁ, dutiyena passena nipātesuṁ, uddhaṁ ṭhapesuṁ, omuddhakaṁ ṭhapesuṁ, pāṇinā ākoṭesuṁ, leḍḍunā ākoṭesuṁ, daṇḍena ākoṭesuṁ, satthena ākoṭesuṁ, odhuniṁsu sandhuniṁsu niddhuniṁsu: ‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti. Neva so saṅkho saddamakāsi.

Then they lay the horn bent over, they lay it on its side, they lay it on its other side; they stood it upright, they stood it upside down; they struck it with fists, stones, rods, and swords; and they gave it a good shake, saying, ‘Speak, good horn! Speak, good horn!’ But still the horn made no sound.

अथ खो, राजञ्ञ, तस्स सङ्खधमस्स एतदहोसि: ‘याव बाला इमे पच्चन्तजनपदा मनुस्सा, कथञ्हि नाम अयोनिसो सङ्खसद्दं गवेसिस्सन्तीऽति। तेसं पेक्खमानानं सङ्खं गहेत्वा तिक्खत्तुं सङ्खं उपलापेत्वा सङ्खं आदाय पक्कामि।

Atha kho, rājañña, tassa saṅkhadhamassa etadahosi: ‘yāva bālā ime paccantajanapadā manussā, kathañhi nāma ayoniso saṅkhasaddaṁ gavesissantī’ti. Tesaṁ pekkhamānānaṁ saṅkhaṁ gahetvā tikkhattuṁ saṅkhaṁ upalāpetvā saṅkhaṁ ādāya pakkāmi.

So the horn blower thought, ‘How foolish are these borderland folk! For how can they seek the sound of a horn so irrationally?’ And as they looked on, he picked up the horn, sounded it three times, and took it away with him.

अथ खो, राजञ्ञ, तेसं पच्चन्तजनपदानं मनुस्सानं एतदहोसि: ‘यदा किर, भो, अयं सङ्खो नाम पुरिससहगतो च होति वायामसहगतो च वायुसहगतो च, तदायं सङ्खो सद्दं करोति, यदा पनायं सङ्खो नेव पुरिससहगतो होति न वायामसहगतो न वायुसहगतो, नायं सङ्खो सद्दं करोतीऽति।

Atha kho, rājañña, tesaṁ paccantajanapadānaṁ manussānaṁ etadahosi: ‘yadā kira, bho, ayaṁ saṅkho nāma purisasahagato ca hoti vāyāmasahagato¹¹ ca vāyusahagato ca, tadāyaṁ saṅkho saddaṁ karoti, yadā panāyaṁ saṅkho neva purisasahagato hoti na vāyāmasahagato na vāyusahagato, nāyaṁ saṅkho saddaṁ karotī’ti.

Then the people of the borderland thought, ‘So, it seems, when what is called a horn is accompanied by a person, effort, and wind, it makes a sound. But when these things are absent it makes no sound.’

एवमेव खो, राजञ्ञ, यदायं कायो आयुसहगतो च होति उस्मासहगतो च विञ्ञाणसहगतो च, तदा अभिक्कमतिपि पटिक्कमतिपि तिट्ठतिपि निसीदतिपि सेय्यम्पि कप्पेति, चक्खुनापि रूपं पस्सति, सोतेनपि सद्दं सुणाति, घानेनपि गन्धं घायति, जिव्हायपि रसं सायति, कायेनपि फोट्ठब्बं फुसति, मनसापि धम्मं विजानाति। यदा पनायं कायो नेव आयुसहगतो होति, न उस्मासहगतो, न विञ्ञाणसहगतो, तदा नेव अभिक्कमति न पटिक्कमति न तिट्ठति न निसीदति न सेय्यं कप्पेति, चक्खुनापि रूपं न पस्सति, सोतेनपि सद्दं न सुणाति, घानेनपि गन्धं न घायति, जिव्हायपि रसं न सायति, कायेनपि फोट्ठब्बं न फुसति, मनसापि धम्मं न विजानाति। इमिनापि खो ते, राजञ्ञ, परियायेन एवं होतु: ‘इतिपि अत्थि परो लोको, अत्थि सत्ता ओपपातिका, अत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति।

Evameva kho, rājañña, yadāyaṁ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā abhikkamatipi paṭikkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, cakkhunāpi rūpaṁ passati, sotenapi saddaṁ suṇāti, ghānenapi gandhaṁ ghāyati, jivhāyapi rasaṁ sāyati, kāyenapi phoṭṭhabbaṁ phusati, manasāpi dhammaṁ vijānāti. Yadā panāyaṁ kāyo neva āyusahagato hoti, na usmāsahagato, na viññāṇasahagato, tadā neva abhikkamati na paṭikkamati na tiṭṭhati na nisīdati na seyyaṁ kappeti, cakkhunāpi rūpaṁ na passati, sotenapi saddaṁ na suṇāti, ghānenapi gandhaṁ na ghāyati, jivhāyapi rasaṁ na sāyati, kāyenapi phoṭṭhabbaṁ na phusati, manasāpi dhammaṁ na vijānāti. Imināpi kho te, rājañña, pariyāyena evaṁ hotu: ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

In the same way, so long as this body is full of life and warmth and consciousness it walks back and forth, stands, sits, and lies down. It sees sights with the eye, hears sounds with the ear, smells odors with the nose, tastes flavors with the tongue, feels touches with the body, and knows thoughts with the mind. But when it lacks life and warmth and consciousness it does none of these things. By this method, too, it ought to be proven that there is an afterlife.”

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“Even though Master Kassapa says this, still I think that there is no afterlife.”

“अत्थि पन, राजञ्ञ, परियायो …पे…

“Atthi pana, rājañña, pariyāyo …pe…

“Can you prove it?”

अत्थि, भो कस्सप, परियायो …पे…

atthi, bho kassapa, pariyāyo …pe…

“I can.”

यथा कथं विय, राजञ्ञा”ति?

yathā kathaṁ viya, rājaññā”ti?

“How, exactly, chieftain?”

“इध मे, भो कस्सप, पुरिसा चोरं आगुचारिं गहेत्वा दस्सेन्ति: ‘अयं ते, भन्ते, चोरो आगुचारी, इमस्स यं इच्छसि, तं दण्डं पणेहीऽति। त्याहं एवं वदामि: ‘तेन हि, भो, इमस्स पुरिसस्स छविं छिन्दथ, अप्पेव नामस्स जीवं पस्सेय्यामाऽति। ते तस्स पुरिसस्स छविं छिन्दन्ति। नेवस्स मयं जीवं पस्साम। त्याहं एवं वदामि: ‘तेन हि, भो, इमस्स पुरिसस्स चम्मं छिन्दथ, मंसं छिन्दथ, न्हारुं छिन्दथ, अट्ठिं छिन्दथ, अट्ठिमिञ्जं छिन्दथ, अप्पेव नामस्स जीवं पस्सेय्यामाऽति। ते तस्स पुरिसस्स अट्ठिमिञ्जं छिन्दन्ति, नेवस्स मयं जीवं पस्सेय्याम। अयम्पि खो, भो कस्सप, परियायो, येन मे परियायेन एवं होति: ‘इतिपि नत्थि परो लोको, नत्थि सत्ता ओपपातिका, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति।

“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: ‘ayaṁ te, bhante, coro āgucārī, imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti. Tyāhaṁ evaṁ vadāmi: ‘tena hi, bho, imassa purisassa chaviṁ chindatha, appeva nāmassa jīvaṁ passeyyāmā’ti. Te tassa purisassa chaviṁ chindanti. Nevassa mayaṁ jīvaṁ passāma. Tyāhaṁ evaṁ vadāmi: ‘tena hi, bho, imassa purisassa cammaṁ chindatha, maṁsaṁ chindatha, nhāruṁ chindatha, aṭṭhiṁ chindatha, aṭṭhimiñjaṁ chindatha, appeva nāmassa jīvaṁ passeyyāmā’ti. Te tassa purisassa aṭṭhimiñjaṁ chindanti, nevassa mayaṁ jīvaṁ passeyyāma. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.

“Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them, ‘Well then, sirs, cut open this man’s outer skin. Hopefully we might see his soul.’ They cut open his outer skin, but we see no soul. I say to them, ‘Well then, sirs, cut open his inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see his soul.’ They do so, but we see no soul. This is how I prove that there is no afterlife.”

२।१०। अग्गिकजटिलौपमा

2.10. Aggikajaṭilaupamā

2.10. The Simile of the Fire-Worshiping Matted-Hair Ascetic

“Tena hi, rājañña, upamaṁ te karissāmi. Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.

“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.

भूतपुब्बं, राजञ्ञ, अञ्ञतरो अग्गिको जटिलो अरञ्ञायतने पण्णकुटिया सम्मति। अथ खो, राजञ्ञ, अञ्ञतरो जनपदे सत्थो वुट्ठासि। अथ खो सो सत्थो तस्स अग्गिकस्स जटिलस्स अस्समस्स सामन्ता एकरत्तिं वसित्वा पक्कामि। अथ खो, राजञ्ञ, तस्स अग्गिकस्स जटिलस्स एतदहोसि: ‘यन्नूनाहं येन सो सत्थवासो तेनुपसङ्कमेय्यं, अप्पेव नामेत्थ किञ्चि उपकरणं अधिगच्छेय्यन्ऽति।

Bhūtapubbaṁ, rājañña, aññataro aggiko jaṭilo araññāyatane paṇṇakuṭiyā sammati. Atha kho, rājañña, aññataro janapade sattho¹² vuṭṭhāsi. Atha kho so sattho tassa aggikassa jaṭilassa assamassa sāmantā ekarattiṁ vasitvā pakkāmi. Atha kho, rājañña, tassa aggikassa jaṭilassa etadahosi: ‘yannūnāhaṁ yena so satthavāso tenupasaṅkameyyaṁ, appeva nāmettha kiñci upakaraṇaṁ adhigaccheyyan’ti.

Once upon a time, a certain fire-worshiping matted-hair ascetic settled in a leaf hut in a wilderness region. Then a caravan came out from a certain country. It stayed for one night not far from that ascetic’s hermitage, and then moved on. The ascetic thought, ‘Why don’t I go to that caravan’s campsite? Hopefully I’ll find something useful there.’

अथ खो सो अग्गिको जटिलो कालस्सेव वुट्ठाय येन सो सत्थवासो तेनुपसङ्कमि; उपसङ्कमित्वा अद्दस तस्मिं सत्थवासे दहरं कुमारं मन्दं उत्तानसेय्यकं छड्डितं। दिस्वानस्स एतदहोसि: ‘न खो मे तं पतिरूपं यं मे पेक्खमानस्स मनुस्सभूतो कालङ्करेय्य; यन्नूनाहं इमं दारकं अस्समं नेत्वा आपादेय्यं पोसेय्यं वड्ढेय्यन्ऽति। अथ खो सो अग्गिको जटिलो तं दारकं अस्समं नेत्वा आपादेसि पोसेसि वड्ढेसि।

Atha kho so aggiko jaṭilo kālasseva vuṭṭhāya yena so satthavāso tenupasaṅkami; upasaṅkamitvā addasa tasmiṁ satthavāse daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ chaḍḍitaṁ. Disvānassa etadahosi: ‘na kho me taṁ patirūpaṁ yaṁ me pekkhamānassa manussabhūto kālaṅkareyya; yannūnāhaṁ imaṁ dārakaṁ assamaṁ netvā āpādeyyaṁ poseyyaṁ vaḍḍheyyan’ti. Atha kho so aggiko jaṭilo taṁ dārakaṁ assamaṁ netvā āpādesi posesi vaḍḍhesi.

So he went, and he saw a little baby boy abandoned there. When he saw this he thought, ‘It’s not proper for me to look on while a human being dies. Why don’t I bring this boy back to my hermitage, nurse him, nourish him, and raise him?’ So that’s what he did.

यदा सो दारको दसवस्सुद्देसिको वा होति द्वादसवस्सुद्देसिको वा, अथ खो तस्स अग्गिकस्स जटिलस्स जनपदे कञ्चिदेव करणीयं उप्पज्जि। अथ खो सो अग्गिको जटिलो तं दारकं एतदवोच: ‘इच्छामहं, तात, जनपदं गन्तुं; अग्गिं, तात, परिचरेय्यासि। मा च ते अग्गि निब्बायि। सचे च ते अग्गि निब्बायेय्य, अयं वासी इमानि कट्ठानि इदं अरणिसहितं, अग्गिं निब्बत्तेत्वा अग्गिं परिचरेय्यासीऽति। अथ खो सो अग्गिको जटिलो तं दारकं एवं अनुसासित्वा जनपदं अगमासि।

Yadā so dārako dasavassuddesiko vā hoti¹³ dvādasavassuddesiko vā, atha kho tassa aggikassa jaṭilassa janapade kañcideva karaṇīyaṁ uppajji. Atha kho so aggiko jaṭilo taṁ dārakaṁ etadavoca: ‘icchāmahaṁ, tāta, janapadaṁ¹⁴ gantuṁ; aggiṁ, tāta, paricareyyāsi. Mā ca te aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsī’ti. Atha kho so aggiko jaṭilo taṁ dārakaṁ evaṁ anusāsitvā janapadaṁ agamāsi.

When the boy was ten or twelve years old, the ascetic had some business come up in the country. So he said to the boy, ‘My dear, I wish to go to the country. Serve the sacred flame. Do not extinguish it. But if you should extinguish it, here is the hatchet, the firewood, and the bundle of drill-sticks. Light the fire and serve it.’ And having instructed the boy, the ascetic went to the country.

तस्स खिड्डापसुतस्स अग्गि निब्बायि। अथ खो तस्स दारकस्स एतदहोसि: ‘पिता खो मं एवं अवच: “अग्गिं, तात, परिचरेय्यासि। मा च ते अग्गि निब्बायि। सचे च ते अग्गि निब्बायेय्य, अयं वासी इमानि कट्ठानि इदं अरणिसहितं, अग्गिं निब्बत्तेत्वा अग्गिं परिचरेय्यासी”ति। यन्नूनाहं अग्गिं निब्बत्तेत्वा अग्गिं परिचरेय्यन्ऽति।

Tassa khiḍḍāpasutassa aggi nibbāyi. Atha kho tassa dārakassa etadahosi: ‘pitā kho maṁ evaṁ avaca: “aggiṁ, tāta, paricareyyāsi. Mā ca te aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsī”ti. Yannūnāhaṁ aggiṁ nibbattetvā aggiṁ paricareyyan’ti.

But the boy was so engrossed in his play, the fire went out. He thought, ‘My father told me to serve the sacred flame. Why don’t I light it again and serve it?’

अथ खो सो दारको अरणिसहितं वासिया तच्छि: ‘अप्पेव नाम अग्गिं अधिगच्छेय्यन्ऽति। नेव सो अग्गिं अधिगच्छि।

Atha kho so dārako araṇisahitaṁ vāsiyā tacchi: ‘appeva nāma aggiṁ adhigaccheyyan’ti. Neva so aggiṁ adhigacchi.

So he chopped the bundle of drill-sticks with the hatchet, thinking, ‘Hopefully I’ll get a fire!’ But he still got no fire.

अरणिसहितं द्विधा फालेसि, तिधा फालेसि, चतुधा फालेसि, पञ्चधा फालेसि, दसधा फालेसि, सतधा फालेसि, सकलिकं सकलिकं अकासि, सकलिकं सकलिकं करित्वा उदुक्खले कोट्टेसि, उदुक्खले कोट्टेत्वा महावाते ओपुनि: ‘अप्पेव नाम अग्गिं अधिगच्छेय्यन्ऽति। नेव सो अग्गिं अधिगच्छि।

Araṇisahitaṁ dvidhā phālesi, tidhā phālesi, catudhā phālesi, pañcadhā phālesi, dasadhā phālesi, satadhā phālesi, sakalikaṁ sakalikaṁ akāsi, sakalikaṁ sakalikaṁ karitvā udukkhale koṭṭesi, udukkhale koṭṭetvā mahāvāte opuni: ‘appeva nāma aggiṁ adhigaccheyyan’ti. Neva so aggiṁ adhigacchi.

He split the bundle of drill-sticks into two, three, four, five, ten, or a hundred parts. He chopped them into splinters, pounded them in a mortar, and swept them away in a strong wind, thinking, ‘Hopefully I’ll get a fire!’ But he still got no fire.

अथ खो सो अग्गिको जटिलो जनपदे तं करणीयं तीरेत्वा येन सको अस्समो तेनुपसङ्कमि; उपसङ्कमित्वा तं दारकं एतदवोच: ‘कच्चि ते, तात, अग्गि न निब्बुतोऽति? ‘इध मे, तात, खिड्डापसुतस्स अग्गि निब्बायि। तस्स मे एतदहोसि: “पिता खो मं एवं अवच अग्गिं, तात, परिचरेय्यासि। मा च ते, तात, अग्गि निब्बायि। सचे च ते अग्गि निब्बायेय्य, अयं वासी इमानि कट्ठानि इदं अरणिसहितं, अग्गिं निब्बत्तेत्वा अग्गिं परिचरेय्यासीति। यन्नूनाहं अग्गिं निब्बत्तेत्वा अग्गिं परिचरेय्यन्”ति। अथ ख्वाहं, तात, अरणिसहितं वासिया तच्छिं: “अप्पेव नाम अग्गिं अधिगच्छेय्यन्”ति। नेवाहं अग्गिं अधिगच्छिं। अरणिसहितं द्विधा फालेसिं, तिधा फालेसिं, चतुधा फालेसिं, पञ्चधा फालेसिं, दसधा फालेसिं, सतधा फालेसिं, सकलिकं सकलिकं अकासिं, सकलिकं सकलिकं करित्वा उदुक्खले कोट्टेसिं, उदुक्खले कोट्टेत्वा महावाते ओपुनिं: “अप्पेव नाम अग्गिं अधिगच्छेय्यन्”ति। नेवाहं अग्गिं अधिगच्छिन्ऽति। अथ खो तस्स अग्गिकस्स जटिलस्स एतदहोसि: ‘याव बालो अयं दारको अब्यत्तो, कथञ्हि नाम अयोनिसो अग्गिं गवेसिस्सतीऽति।

Atha kho so aggiko jaṭilo janapade taṁ karaṇīyaṁ tīretvā yena sako assamo tenupasaṅkami; upasaṅkamitvā taṁ dārakaṁ etadavoca: ‘kacci te, tāta, aggi na nibbuto’ti? ‘Idha me, tāta, khiḍḍāpasutassa aggi nibbāyi. Tassa me etadahosi: “pitā kho maṁ evaṁ avaca aggiṁ, tāta, paricareyyāsi. Mā ca te, tāta, aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsīti. Yannūnāhaṁ aggiṁ nibbattetvā aggiṁ paricareyyan”ti. Atha khvāhaṁ, tāta, araṇisahitaṁ vāsiyā tacchiṁ: “appeva nāma aggiṁ adhigaccheyyan”ti. Nevāhaṁ aggiṁ adhigacchiṁ. Araṇisahitaṁ dvidhā phālesiṁ, tidhā phālesiṁ, catudhā phālesiṁ, pañcadhā phālesiṁ, dasadhā phālesiṁ, satadhā phālesiṁ, sakalikaṁ sakalikaṁ akāsiṁ, sakalikaṁ sakalikaṁ karitvā udukkhale koṭṭesiṁ, udukkhale koṭṭetvā mahāvāte opuniṁ: “appeva nāma aggiṁ adhigaccheyyan”ti. Nevāhaṁ aggiṁ adhigacchin’ti. Atha kho tassa aggikassa jaṭilassa etadahosi: ‘yāva bālo ayaṁ dārako abyatto, kathañhi nāma ayoniso aggiṁ gavesissatī’ti.

Then the matted-hair ascetic, having concluded his business in the country, returned to his own hermitage, and said to the boy, ‘I trust, my dear, that the fire didn’t go out?’ And the boy told him what had happened. Then the ascetic thought, ‘How foolish is this boy, how incompetent! For how can he seek a fire so irrationally?’

तस्स पेक्खमानस्स अरणिसहितं गहेत्वा अग्गिं निब्बत्तेत्वा तं दारकं एतदवोच: ‘एवं खो, तात, अग्गि निब्बत्तेतब्बो। न त्वेव यथा त्वं बालो अब्यत्तो अयोनिसो अग्गिं गवेसीऽति। एवमेव खो त्वं, राजञ्ञ, बालो अब्यत्तो अयोनिसो परलोकं गवेसिस्ससि। पटिनिस्सज्जेतं, राजञ्ञ, पापकं दिट्ठिगतं; पटिनिस्सज्जेतं, राजञ्ञ, पापकं दिट्ठिगतं। मा ते अहोसि दीघरत्तं अहिताय दुक्खाया”ति।

Tassa pekkhamānassa araṇisahitaṁ gahetvā aggiṁ nibbattetvā taṁ dārakaṁ etadavoca: ‘evaṁ kho, tāta, aggi nibbattetabbo. Na tveva yathā tvaṁ bālo abyatto ayoniso aggiṁ gavesī’ti. Evameva kho tvaṁ, rājañña, bālo abyatto ayoniso paralokaṁ gavesissasi. Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ. Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.

So while the boy looked on, he took a bundle of fire-sticks, lit the fire, and said, ‘Dear boy, this is how to light a fire. Not the foolish and incompetent way you sought it so irrationally.’ In the same way, chieftain, being foolish and incompetent, you seek the other world irrationally. Let go of this harmful misconception, chieftain, let go of it! Don’t create lasting harm and suffering for yourself!”

“किञ्चापि भवं कस्सपो एवमाह, अथ खो नेवाहं सक्कोमि इदं पापकं दिट्ठिगतं पटिनिस्सज्जितुं। राजापि मं पसेनदि कोसलो जानाति तिरोराजानोपि: ‘पायासि राजञ्ञो एवंवादी एवंदिट्ठी: “इतिपि नत्थि परो लोको, नत्थि सत्ता ओपपातिका, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाको”ऽति। सचाहं, भो कस्सप, इदं पापकं दिट्ठिगतं पटिनिस्सज्जिस्सामि, भविस्सन्ति मे वत्तारो: ‘याव बालो पायासि राजञ्ञो अब्यत्तो दुग्गहितगाहीऽति। कोपेनपि नं हरिस्सामि, मक्खेनपि नं हरिस्सामि, पलासेनपि नं हरिस्सामी”ति।

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ. Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: ‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī: “itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”’ti. Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro: ‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti. Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti.

“Even though Master Kassapa says this, still I’m not able to let go of that harmful misconception. King Pasenadi of Kosala knows my views, and so do foreign kings. If I let go of this harmful misconception, people will say, ‘How foolish is the chieftain Pāyāsi, how incompetent, that he should hold on to a mistake!’ I shall carry on with this view out of anger, contempt, and spite!”

२।११। द्वेसत्थवाहौपमा

2.11. Dvesatthavāhaupamā

2.11. The Simile of the Two Caravan Leaders

“Tena hi, rājañña, upamaṁ te karissāmi. Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.

“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.

भूतपुब्बं, राजञ्ञ, महासकटसत्थो सकटसहस्सं पुरत्थिमा जनपदा पच्छिमं जनपदं अगमासि। सो येन येन गच्छि, खिप्पंयेव परियादियति तिणकट्ठोदकं हरितकपण्णं। तस्मिं खो पन सत्थे द्वे सत्थवाहा अहेसुं एको पञ्चन्नं सकटसतानं, एको पञ्चन्नं सकटसतानं। अथ खो तेसं सत्थवाहानं एतदहोसि: ‘अयं खो महासकटसत्थो सकटसहस्सं; ते मयं येन येन गच्छाम, खिप्पमेव परियादियति तिणकट्ठोदकं हरितकपण्णं। यन्नून मयं इमं सत्थं द्विधा विभजेय्याम—एकतो पञ्च सकटसतानि एकतो पञ्च सकटसतानीऽति। ते तं सत्थं द्विधा विभजिंसु एकतो पञ्च सकटसतानि, एकतो पञ्च सकटसतानि।

Bhūtapubbaṁ, rājañña, mahāsakaṭasattho sakaṭasahassaṁ puratthimā janapadā pacchimaṁ janapadaṁ agamāsi. So yena yena gacchi, khippaṁyeva pariyādiyati tiṇakaṭṭhodakaṁ haritakapaṇṇaṁ. Tasmiṁ kho pana satthe dve satthavāhā ahesuṁ eko pañcannaṁ sakaṭasatānaṁ, eko pañcannaṁ sakaṭasatānaṁ. Atha kho tesaṁ satthavāhānaṁ etadahosi: ‘ayaṁ kho mahāsakaṭasattho sakaṭasahassaṁ; te mayaṁ yena yena gacchāma, khippameva pariyādiyati tiṇakaṭṭhodakaṁ haritakapaṇṇaṁ. Yannūna mayaṁ imaṁ satthaṁ dvidhā vibhajeyyāma—ekato pañca sakaṭasatāni ekato pañca sakaṭasatānī’ti. Te taṁ satthaṁ dvidhā vibhajiṁsu¹⁵ ekato pañca sakaṭasatāni, ekato pañca sakaṭasatāni.

Once upon a time, a large caravan of a thousand wagons traveled from a country in the east to the west. Wherever they went they quickly used up the grass, wood, water, and the green foliage. Now, that caravan had two leaders, each in charge of five hundred wagons. They thought, ‘This is a large caravan of a thousand wagons. Wherever we go we quickly use up the grass, wood, water, and the green foliage. Why don’t we split the caravan in two halves?’ So that’s what they did.

एको सत्थवाहो बहुं तिणञ्च कट्ठञ्च उदकञ्च आरोपेत्वा सत्थं पयापेसि। द्वीहतीहपयातो खो पन सो सत्थो अद्दस पुरिसं काळं लोहितक्खं सन्नद्धकलापं कुमुदमालिं अल्लवत्थं अल्लकेसं कद्दममक्खितेहि चक्केहि भद्रेन रथेन पटिपथं आगच्छन्तं, दिस्वा एतदवोच: ‘कुतो, भो, आगच्छसीऽति?

Eko satthavāho bahuṁ tiṇañca kaṭṭhañca udakañca āropetvā satthaṁ payāpesi. Dvīhatīhapayāto kho pana so sattho addasa purisaṁ kāḷaṁ lohitakkhaṁ¹⁶ sannaddhakalāpaṁ kumudamāliṁ allavatthaṁ allakesaṁ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṁ āgacchantaṁ, disvā etadavoca: ‘kuto, bho, āgacchasī’ti?

One caravan leader, having prepared much grass, wood, and water, started the caravan. After two or three days’ journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he said, ‘Sir, where do you come from?’

‘अमुकम्हा जनपदाऽति।

‘Amukamhā janapadā’ti.

‘From such and such a country.’

‘कुहिं गमिस्ससीऽति?

‘Kuhiṁ gamissasī’ti?

‘And where are you going?’

‘अमुकं नाम जनपदन्ऽति।

‘Amukaṁ nāma janapadan’ti.

‘To the country named so and so.’

‘कच्चि, भो, पुरतो कन्तारे महामेघो अभिप्पवुट्ठोऽति?

‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti?

‘But has there been much rain in the desert up ahead?’

‘एवं, भो, पुरतो कन्तारे महामेघो अभिप्पवुट्ठो, आसित्तोदकानि वटुमानि, बहु तिणञ्च कट्ठञ्च उदकञ्च। छड्डेथ, भो, पुराणानि तिणानि कट्ठानि उदकानि, लहुभारेहि सकटेहि सीघं सीघं गच्छथ, मा योग्गानि किलमित्थाऽति।

‘Evaṁ, bho, purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā’ti.

‘Indeed there has, sir. The paths are sprinkled with water, and there is much grass, wood, and water. Toss out your grass, wood, and water. Your wagons will move swiftly when lightly-laden, so don’t tire your draught teams.’

अथ खो सो सत्थवाहो सत्थिके आमन्तेसि: ‘अयं, भो, पुरिसो एवमाह: “पुरतो कन्तारे महामेघो अभिप्पवुट्ठो, आसित्तोदकानि वटुमानि, बहु तिणञ्च कट्ठञ्च उदकञ्च। छड्डेथ, भो, पुराणानि तिणानि कट्ठानि उदकानि, लहुभारेहि सकटेहि सीघं सीघं गच्छथ, मा योग्गानि किलमित्था”ति। छड्डेथ, भो, पुराणानि तिणानि कट्ठानि उदकानि, लहुभारेहि सकटेहि सत्थं पयापेथाऽति।

Atha kho so satthavāho satthike āmantesi: ‘ayaṁ, bho, puriso evamāha: “purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā”ti. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi satthaṁ payāpethā’ti.

So the caravan leader addressed his drivers, ‘This man says that there has been much rain in the desert up ahead. He advises us to toss out the grass, wood, and water. The wagons will move swiftly when lightly-laden, and won’t tire our draught teams. So let’s toss out the grass, wood, and water and restart the caravan with lightly-laden wagons.’

‘एवं, भोऽति खो ते सत्थिका तस्स सत्थवाहस्स पटिस्सुत्वा छड्डेत्वा पुराणानि तिणानि कट्ठानि उदकानि लहुभारेहि सकटेहि सत्थं पयापेसुं।

‘Evaṁ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā chaḍḍetvā purāṇāni tiṇāni kaṭṭhāni udakāni lahubhārehi sakaṭehi satthaṁ payāpesuṁ.

‘Yes, sir,’ the drivers replied, and that’s what they did.

ते पठमेपि सत्थवासे न अद्दसंसु तिणं वा कट्ठं वा उदकं वा। दुतियेपि सत्थवासे … ततियेपि सत्थवासे … चतुत्थेपि सत्थवासे … पञ्चमेपि सत्थवासे … छट्ठेपि सत्थवासे … सत्तमेपि सत्थवासे न अद्दसंसु तिणं वा कट्ठं वा उदकं वा। सब्बेव अनयब्यसनं आपज्जिंसु। ये च तस्मिं सत्थे अहेसुं मनुस्सा वा पसू वा, सब्बे सो यक्खो अमनुस्सो भक्खेसि। अट्ठिकानेव सेसानि।

Te paṭhamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā. Dutiyepi satthavāse … tatiyepi satthavāse … catutthepi satthavāse … pañcamepi satthavāse … chaṭṭhepi satthavāse … sattamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā. Sabbeva anayabyasanaṁ āpajjiṁsu. Ye ca tasmiṁ satthe ahesuṁ manussā vā pasū vā, sabbe so yakkho amanusso bhakkhesi. Aṭṭhikāneva sesāni.

But in the caravan’s first campsite they saw no grass, wood, or water. And in the second, third, fourth, fifth, sixth, and seventh campsites they saw no grass, wood, or water. And all fell to ruin and disaster. And the men and beasts in that caravan were all devoured by that non-human spirit. Only their bones remained.

यदा अञ्ञासि दुतियो सत्थवाहो: ‘बहुनिक्खन्तो खो, भो, दानि सो सत्थोऽति बहुं तिणञ्च कट्ठञ्च उदकञ्च आरोपेत्वा सत्थं पयापेसि। द्वीहतीहपयातो खो पन सो सत्थो अद्दस पुरिसं काळं लोहितक्खं सन्नद्धकलापं कुमुदमालिं अल्लवत्थं अल्लकेसं कद्दममक्खितेहि चक्केहि भद्रेन रथेन पटिपथं आगच्छन्तं, दिस्वा एतदवोच: ‘कुतो, भो, आगच्छसीऽति?

Yadā aññāsi dutiyo satthavāho: ‘bahunikkhanto kho, bho, dāni so sattho’ti bahuṁ tiṇañca kaṭṭhañca udakañca āropetvā satthaṁ payāpesi. Dvīhatīhapayāto kho pana so sattho addasa purisaṁ kāḷaṁ lohitakkhaṁ sannaddhakalāpaṁ kumudamāliṁ allavatthaṁ allakesaṁ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṁ āgacchantaṁ, disvā etadavoca: ‘kuto, bho, āgacchasī’ti?

Now, when the second caravan leader knew that the first caravan was well underway, he prepared much grass, wood, and water and started the caravan. After two or three days’ journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he said, ‘Sir, where do you come from?’

‘अमुकम्हा जनपदाऽति।

‘Amukamhā janapadā’ti.

‘From such and such a country.’

‘कुहिं गमिस्ससीऽति?

‘Kuhiṁ gamissasī’ti?

‘And where are you going?’

‘अमुकं नाम जनपदन्ऽति।

‘Amukaṁ nāma janapadan’ti.

‘To the country named so and so.’

‘कच्चि, भो, पुरतो कन्तारे महामेघो अभिप्पवुट्ठोऽति?

‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti?

‘But has there been much rain in the desert up ahead?’

‘एवं, भो, पुरतो कन्तारे महामेघो अभिप्पवुट्ठो। आसित्तोदकानि वटुमानि, बहु तिणञ्च कट्ठञ्च उदकञ्च। छड्डेथ, भो, पुराणानि तिणानि कट्ठानि उदकानि, लहुभारेहि सकटेहि सीघं सीघं गच्छथ, मा योग्गानि किलमित्थाऽति।

‘Evaṁ, bho, purato kantāre mahāmegho abhippavuṭṭho. Āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā’ti.

अथ खो सो सत्थवाहो सत्थिके आमन्तेसि: ‘अयं, भो, पुरिसो एवमाह: “पुरतो कन्तारे महामेघो अभिप्पवुट्ठो, आसित्तोदकानि वटुमानि, बहु तिणञ्च कट्ठञ्च उदकञ्च। छड्डेथ, भो, पुराणानि तिणानि कट्ठानि उदकानि, लहुभारेहि सकटेहि सीघं सीघं गच्छथ; मा योग्गानि किलमित्था”ति। अयं भो पुरिसो नेव अम्हाकं मित्तो, न ञातिसालोहितो, कथं मयं इमस्स सद्धाय गमिस्साम। न वो छड्डेतब्बानि पुराणानि तिणानि कट्ठानि उदकानि, यथाभतेन भण्डेन सत्थं पयापेथ। न नो पुराणं छड्डेस्सामाऽति।

Atha kho so satthavāho satthike āmantesi: ‘ayaṁ, bho, puriso evamāha: “purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha; mā yoggāni kilamitthā”ti. Ayaṁ bho puriso neva amhākaṁ mitto, na ñātisālohito, kathaṁ mayaṁ imassa saddhāya gamissāma. Na vo chaḍḍetabbāni purāṇāni tiṇāni kaṭṭhāni udakāni, yathābhatena bhaṇḍena satthaṁ payāpetha. Na no purāṇaṁ chaḍḍessāmā’ti.

So the caravan leader addressed his drivers, ‘This man says that there has been much rain in the desert up ahead. He advises us to toss out the grass, wood, and water. The wagons will move swiftly when lightly-laden, and won’t tire our draught teams. But this person is neither our friend nor relative. How can we proceed out of trust in him? We shouldn’t toss out any grass, wood, or water, but continue with our goods laden as before. We shall not toss out any old stock.’

‘एवं, भोऽति खो ते सत्थिका तस्स सत्थवाहस्स पटिस्सुत्वा यथाभतेन भण्डेन सत्थं पयापेसुं।

‘Evaṁ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yathābhatena bhaṇḍena satthaṁ payāpesuṁ.

‘Yes, sir,’ the drivers replied, and they restarted the caravan with the goods laden as before.

ते पठमेपि सत्थवासे न अद्दसंसु तिणं वा कट्ठं वा उदकं वा। दुतियेपि सत्थवासे … ततियेपि सत्थवासे … चतुत्थेपि सत्थवासे … पञ्चमेपि सत्थवासे … छट्ठेपि सत्थवासे … सत्तमेपि सत्थवासे न अद्दसंसु तिणं वा कट्ठं वा उदकं वा। तञ्च सत्थं अद्दसंसु अनयब्यसनं आपन्नं। ये च तस्मिं सत्थेपि अहेसुं मनुस्सा वा पसू वा, तेसञ्च अट्ठिकानेव अद्दसंसु तेन यक्खेन अमनुस्सेन भक्खितानं।

Te paṭhamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā. Dutiyepi satthavāse … tatiyepi satthavāse … catutthepi satthavāse … pañcamepi satthavāse … chaṭṭhepi satthavāse … sattamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā. Tañca satthaṁ addasaṁsu anayabyasanaṁ āpannaṁ. Ye ca tasmiṁ satthepi ahesuṁ manussā vā pasū vā, tesañca aṭṭhikāneva addasaṁsu tena yakkhena amanussena bhakkhitānaṁ.

And in the caravan’s first campsite they saw no grass, wood, or water. And in the second, third, fourth, fifth, sixth, and seventh campsites they saw no grass, wood, or water. And they saw the other caravan that had come to ruin. And they saw the bones of the men and beasts who had been devoured by that non-human spirit.

अथ खो सो सत्थवाहो सत्थिके आमन्तेसि: ‘अयं खो, भो, सत्थो अनयब्यसनं आपन्नो, यथा तं तेन बालेन सत्थवाहेन परिणायकेन। तेन हि, भो, यानम्हाकं सत्थे अप्पसारानि पणियानि, तानि छड्डेत्वा, यानि इमस्मिं सत्थे महासारानि पणियानि, तानि आदियथाऽति।

Atha kho so satthavāho satthike āmantesi: ‘ayaṁ kho, bho, sattho anayabyasanaṁ āpanno, yathā taṁ tena bālena satthavāhena pariṇāyakena. Tena hi, bho, yānamhākaṁ satthe appasārāni paṇiyāni, tāni chaḍḍetvā, yāni imasmiṁ satthe mahāsārāni paṇiyāni, tāni ādiyathā’ti.

So the caravan leader addressed his drivers, ‘This caravan came to ruin, as happens when guided by a foolish caravan leader. Well then, sirs, toss out any of our merchandise that’s of little value, and take what’s valuable from this caravan.’

‘एवं, भोऽति खो ते सत्थिका तस्स सत्थवाहस्स पटिस्सुत्वा यानि सकस्मिं सत्थे अप्पसारानि पणियानि, तानि छड्डेत्वा यानि तस्मिं सत्थे महासारानि पणियानि, तानि आदियित्वा सोत्थिना तं कन्तारं नित्थरिंसु, यथा तं पण्डितेन सत्थवाहेन परिणायकेन।

‘Evaṁ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yāni sakasmiṁ satthe appasārāni paṇiyāni, tāni chaḍḍetvā yāni tasmiṁ satthe mahāsārāni paṇiyāni, tāni ādiyitvā sotthinā taṁ kantāraṁ nitthariṁsu, yathā taṁ paṇḍitena satthavāhena pariṇāyakena.

‘Yes, sir’ replied the drivers, and that’s what they did. They crossed over the desert safely, as happens when guided by an astute caravan leader.

एवमेव खो त्वं, राजञ्ञ, बालो अब्यत्तो अनयब्यसनं आपज्जिस्ससि अयोनिसो परलोकं गवेसन्तो, सेय्यथापि सो पुरिमो सत्थवाहो। येपि तव सोतब्बं सद्धातब्बं मञ्ञिस्सन्ति, तेपि अनयब्यसनं आपज्जिस्सन्ति, सेय्यथापि ते सत्थिका। पटिनिस्सज्जेतं, राजञ्ञ, पापकं दिट्ठिगतं; पटिनिस्सज्जेतं, राजञ्ञ, पापकं दिट्ठिगतं। मा ते अहोसि दीघरत्तं अहिताय दुक्खाया”ति।

Evameva kho tvaṁ, rājañña, bālo abyatto anayabyasanaṁ āpajjissasi ayoniso paralokaṁ gavesanto, seyyathāpi so purimo satthavāho. Yepi tava¹⁷ sotabbaṁ saddhātabbaṁ¹⁸ maññissanti, tepi anayabyasanaṁ āpajjissanti, seyyathāpi te satthikā. Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ. Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.

In the same way, chieftain, being foolish and incompetent, you will come to ruin seeking the other world irrationally, like the first caravan leader. And those who think you’re worth listening to and trusting will also come to ruin, like the drivers. Let go of this harmful misconception, chieftain, let go of it! Don’t create lasting harm and suffering for yourself!”

“किञ्चापि भवं कस्सपो एवमाह, अथ खो नेवाहं सक्कोमि इदं पापकं दिट्ठिगतं पटिनिस्सज्जितुं। राजापि मं पसेनदि कोसलो जानाति तिरोराजानोपि: ‘पायासि राजञ्ञो एवंवादी एवंदिट्ठी: “इतिपि नत्थि परो लोको …पे… विपाको”ऽति। सचाहं, भो कस्सप, इदं पापकं दिट्ठिगतं पटिनिस्सज्जिस्सामि, भविस्सन्ति मे वत्तारो: ‘याव बालो पायासि राजञ्ञो, अब्यत्तो दुग्गहितगाहीऽति। कोपेनपि नं हरिस्सामि, मक्खेनपि नं हरिस्सामि, पलासेनपि नं हरिस्सामी”ति।

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ. Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: ‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī: “itipi natthi paro loko …pe… vipāko”’ti. Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro: ‘yāva bālo pāyāsi rājañño, abyatto duggahitagāhī’ti. Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti.

“Even though Master Kassapa says this, still I’m not able to let go of that harmful misconception. King Pasenadi of Kosala knows my views, and so do foreign kings. I shall carry on with this view out of anger, contempt, and spite!”

२।१२। गूथभारिकौपमा

2.12. Gūthabhārikaupamā

2.12. The Simile of the Dung-Carrier

“Tena hi, rājañña, upamaṁ te karissāmi. Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.

“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.

भूतपुब्बं, राजञ्ञ, अञ्ञतरो सूकरपोसको पुरिसो सकम्हा गामा अञ्ञं गामं अगमासि। तत्थ अद्दस पहूतं सुक्खगूथं छड्डितं। दिस्वानस्स एतदहोसि: ‘अयं खो पहूतो सुक्खगूथो छड्डितो, मम च सूकरभत्तं; यन्नूनाहं इतो सुक्खगूथं हरेय्यन्ऽति। सो उत्तरासङ्गं पत्थरित्वा पहूतं सुक्खगूथं आकिरित्वा भण्डिकं बन्धित्वा सीसे उब्बाहेत्वा अगमासि। तस्स अन्तरामग्गे महाअकालमेघो पावस्सि। सो उग्घरन्तं पग्घरन्तं याव अग्गनखा गूथेन मक्खितो गूथभारं आदाय अगमासि।

Bhūtapubbaṁ, rājañña, aññataro sūkaraposako puriso sakamhā gāmā aññaṁ gāmaṁ agamāsi. Tattha addasa pahūtaṁ sukkhagūthaṁ chaḍḍitaṁ. Disvānassa etadahosi: ‘ayaṁ kho pahūto sukkhagūtho chaḍḍito, mama ca sūkarabhattaṁ; yannūnāhaṁ ito sukkhagūthaṁ hareyyan’ti. So uttarāsaṅgaṁ pattharitvā pahūtaṁ sukkhagūthaṁ ākiritvā bhaṇḍikaṁ bandhitvā sīse ubbāhetvā¹⁹ agamāsi. Tassa antarāmagge mahāakālamegho pāvassi. So uggharantaṁ paggharantaṁ yāva agganakhā gūthena makkhito gūthabhāraṁ ādāya agamāsi.

Once upon a time, a certain swineherd went from his own village to another village. There he saw a large pile of dry dung abandoned. He thought, ‘This pile of dry dung can serve as food for my pigs. Why don’t I carry it off?’ So he spread out his upper robe, shoveled the dry dung onto it, tied it up into a bundle, lifted it on to his head, and went on his way. While on his way a large sudden storm poured down. Smeared with leaking, oozing dung down to his fingernails, he kept on carrying the load of dung.

तमेनं मनुस्सा दिस्वा एवमाहंसु: ‘कच्चि नो त्वं, भणे, उम्मत्तो, कच्चि विचेतो, कथञ्हि नाम उग्घरन्तं पग्घरन्तं याव अग्गनखा गूथेन मक्खितो गूथभारं हरिस्ससीऽति।

Tamenaṁ manussā disvā evamāhaṁsu: ‘kacci no tvaṁ, bhaṇe, ummatto, kacci viceto, kathañhi nāma uggharantaṁ paggharantaṁ yāva agganakhā gūthena makkhito gūthabhāraṁ harissasī’ti.

When people saw him they said, ‘Have you gone mad, sir? Have you lost your mind? For how can you, smeared with leaking, oozing dung down to your fingernails, keep on carrying that load of dung?’

‘तुम्हे ख्वेत्थ, भणे, उम्मत्ता, तुम्हे विचेता, तथा हि पन मे सूकरभत्तन्ऽति।

‘Tumhe khvettha, bhaṇe, ummattā, tumhe vicetā, tathā hi pana me sūkarabhattan’ti.

‘You’re the mad ones, sirs! You’re the ones who’ve lost your minds! For this will serve as food for my pigs.’

एवमेव खो त्वं, राजञ्ञ, गूथभारिकूपमो मञ्ञे पटिभासि। पटिनिस्सज्जेतं, राजञ्ञ, पापकं दिट्ठिगतं; पटिनिस्सज्जेतं, राजञ्ञ, पापकं दिट्ठिगतं। मा ते अहोसि दीघरत्तं अहिताय दुक्खाया”ति।

Evameva kho tvaṁ, rājañña, gūthabhārikūpamo maññe paṭibhāsi. Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ. Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.

In the same way, chieftain, you seem like the dung carrier in the simile. Let go of this harmful misconception, chieftain, let go of it! Don’t create lasting harm and suffering for yourself!”

“किञ्चापि भवं कस्सपो एवमाह, अथ खो नेवाहं सक्कोमि इदं पापकं दिट्ठिगतं पटिनिस्सज्जितुं। राजापि मं पसेनदि कोसलो जानाति तिरोराजानोपि: ‘पायासि राजञ्ञो एवंवादी एवंदिट्ठी: “इतिपि नत्थि परो लोको …पे… विपाको”ऽति। सचाहं, भो कस्सप, इदं पापकं दिट्ठिगतं पटिनिस्सज्जिस्सामि, भविस्सन्ति मे वत्तारो: ‘याव बालो पायासि राजञ्ञो अब्यत्तो दुग्गहितगाहीऽति। कोपेनपि नं हरिस्सामि, मक्खेनपि नं हरिस्सामि, पलासेनपि नं हरिस्सामी”ति।

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ. Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: ‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī: “itipi natthi paro loko …pe… vipāko”’ti. Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro: ‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti. Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti.

२।१३। अक्खधुत्तकौपमा

2.13. Akkhadhuttakaupamā

2.13. The Simile of the Gamblers

“तेन हि, राजञ्ञ, उपमं ते करिस्सामि, उपमाय म्ऽइधेकच्चे विञ्ञू पुरिसा भासितस्स अत्थं आजानन्ति।

“Tena hi, rājañña, upamaṁ te karissāmi, upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.

“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.

भूतपुब्बं, राजञ्ञ, द्वे अक्खधुत्ता अक्खेहि दिब्बिंसु। एको अक्खधुत्तो आगतागतं कलिं गिलति।

Bhūtapubbaṁ, rājañña, dve akkhadhuttā akkhehi dibbiṁsu. Eko akkhadhutto āgatāgataṁ kaliṁ gilati.

Once upon a time, two gamblers were playing with dice. One gambler, every time they made a bad throw, swallowed the dice.

अद्दसा खो दुतियो अक्खधुत्तो तं अक्खधुत्तं आगतागतं कलिं गिलन्तं, दिस्वा तं अक्खधुत्तं एतदवोच: ‘त्वं खो, सम्म, एकन्तिकेन जिनासि, देहि मे, सम्म, अक्खे पजोहिस्सामीऽति।

Addasā kho dutiyo akkhadhutto taṁ akkhadhuttaṁ āgatāgataṁ kaliṁ gilantaṁ, disvā taṁ akkhadhuttaṁ etadavoca: ‘tvaṁ kho, samma, ekantikena jināsi, dehi me, samma, akkhe pajohissāmī’ti.

The second gambler saw him, and said, ‘Well, my friend, you’ve won it all! Give me the dice, I will roll them.’

‘एवं, सम्माऽति खो सो अक्खधुत्तो तस्स अक्खधुत्तस्स अक्खे पादासि।

‘Evaṁ, sammā’ti kho so akkhadhutto tassa akkhadhuttassa akkhe pādāsi.

‘Yes, my friend,’ the gambler replied, and gave them.

अथ खो सो अक्खधुत्तो अक्खे विसेन परिभावेत्वा तं अक्खधुत्तं एतदवोच: ‘एहि खो, सम्म, अक्खेहि दिब्बिस्सामाऽति।

Atha kho so akkhadhutto akkhe visena paribhāvetvā taṁ akkhadhuttaṁ etadavoca: ‘ehi kho, samma, akkhehi dibbissāmā’ti.

Then the gambler soaked the dice in poison and said to the other, ‘Come, my friend, let’s play dice.’

‘एवं, सम्माऽति खो सो अक्खधुत्तो तस्स अक्खधुत्तस्स पच्चस्सोसि।

‘Evaṁ, sammā’ti kho so akkhadhutto tassa akkhadhuttassa paccassosi.

‘Yes, my friend,’ the other gambler replied.

दुतियम्पि खो ते अक्खधुत्ता अक्खेहि दिब्बिंसु। दुतियम्पि खो सो अक्खधुत्तो आगतागतं कलिं गिलति।

Dutiyampi kho te akkhadhuttā akkhehi dibbiṁsu. Dutiyampi kho so akkhadhutto āgatāgataṁ kaliṁ gilati.

And for a second time the gamblers played with dice. And for the second time, every time they made a bad throw, that gambler swallowed the dice.

अद्दसा खो दुतियो अक्खधुत्तो तं अक्खधुत्तं दुतियम्पि आगतागतं कलिं गिलन्तं, दिस्वा तं अक्खधुत्तं एतदवोच:

Addasā kho dutiyo akkhadhutto taṁ akkhadhuttaṁ dutiyampi āgatāgataṁ kaliṁ gilantaṁ, disvā taṁ akkhadhuttaṁ etadavoca:

The second gambler saw him, and said,

‘लित्तं परमेन तेजसा, गिलमक्खं पुरिसो न बुज्झति; गिल रे गिल पापधुत्तक, पच्छा ते कटुकं भविस्सतीऽति।

‘Littaṁ paramena tejasā, Gilamakkhaṁ puriso na bujjhati; Gila re gila pāpadhuttaka, Pacchā²⁰ te kaṭukaṁ bhavissatī’ti.

‘The man swallows the dice without realizing they’re smeared with burning poison. Swallow, you damn cheat, swallow! Soon you’ll know the bitter fruit!’

एवमेव खो त्वं, राजञ्ञ, अक्खधुत्तकूपमो मञ्ञे पटिभासि। पटिनिस्सज्जेतं, राजञ्ञ, पापकं दिट्ठिगतं; पटिनिस्सज्जेतं, राजञ्ञ, पापकं दिट्ठिगतं। मा ते अहोसि दीघरत्तं अहिताय दुक्खाया”ति।

Evameva kho tvaṁ, rājañña, akkhadhuttakūpamo maññe paṭibhāsi. Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ. Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.

In the same way, chieftain, you seem like the gambler in the simile. Let go of this harmful misconception, chieftain, let go of it! Don’t create lasting harm and suffering for yourself!”

“किञ्चापि भवं कस्सपो एवमाह, अथ खो नेवाहं सक्कोमि इदं पापकं दिट्ठिगतं पटिनिस्सज्जितुं। राजापि मं पसेनदि कोसलो जानाति तिरोराजानोपि: ‘पायासि राजञ्ञो एवंवादी एवंदिट्ठी: “इतिपि नत्थि परो लोको …पे… विपाको”ऽति। सचाहं, भो कस्सप, इदं पापकं दिट्ठिगतं पटिनिस्सज्जिस्सामि, भविस्सन्ति मे वत्तारो: ‘याव बालो पायासि राजञ्ञो अब्यत्तो दुग्गहितगाहीऽति। कोपेनपि नं हरिस्सामि, मक्खेनपि नं हरिस्सामि, पलासेनपि नं हरिस्सामी”ति।

“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ. Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: ‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī: “itipi natthi paro loko …pe… vipāko”’ti. Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro: ‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti. Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti.

२।१४। साणभारिकौपमा

2.14. Sāṇabhārikaupamā

2.14. The Simile of the Man Who Carried Hemp

“Tena hi, rājañña, upamaṁ te karissāmi, upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.

“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.

भूतपुब्बं, राजञ्ञ, अञ्ञतरो जनपदो वुट्ठासि। अथ खो सहायको सहायकं आमन्तेसि: ‘आयाम, सम्म, येन सो जनपदो तेनुपसङ्कमिस्साम, अप्पेव नामेत्थ किञ्चि धनं अधिगच्छेय्यामाऽति।

Bhūtapubbaṁ, rājañña, aññataro janapado vuṭṭhāsi. Atha kho sahāyako sahāyakaṁ āmantesi: ‘āyāma, samma, yena so janapado tenupasaṅkamissāma, appeva nāmettha kiñci dhanaṁ adhigaccheyyāmā’ti.

Once upon a time, the inhabitants of a certain country emigrated. Then one friend said to another, ‘Come, my friend, let’s go to that country. Hopefully we’ll get some riches there!’

‘एवं, सम्माऽति खो सहायको सहायकस्स पच्चस्सोसि।

‘Evaṁ, sammā’ti kho sahāyako sahāyakassa paccassosi.

‘Yes, my friend,’ the other replied.

ते येन सो जनपदो, येन अञ्ञतरं गामपट्टं तेनुपसङ्कमिंसु, तत्थ अद्दसंसु पहूतं साणं छड्डितं, दिस्वा सहायको सहायकं आमन्तेसि: ‘इदं खो, सम्म, पहूतं साणं छड्डितं, तेन हि, सम्म, त्वञ्च साणभारं बन्ध, अहञ्च साणभारं बन्धिस्सामि, उभो साणभारं आदाय गमिस्सामाऽति।

Te yena so janapado, yena aññataraṁ gāmapaṭṭaṁ²¹ tenupasaṅkamiṁsu, tattha addasaṁsu pahūtaṁ sāṇaṁ chaḍḍitaṁ, disvā sahāyako sahāyakaṁ āmantesi: ‘idaṁ kho, samma, pahūtaṁ sāṇaṁ chaḍḍitaṁ, tena hi, samma, tvañca sāṇabhāraṁ bandha, ahañca sāṇabhāraṁ bandhissāmi, ubho sāṇabhāraṁ ādāya gamissāmā’ti.

They went to that country, and to a certain deserted village. There they saw a pile of abandoned sunn hemp. Seeing it, one friend said to the other, ‘This is a pile of abandoned sunn hemp. Well then, my friend, you make up a bundle of hemp, and I’ll make one too. Let’s both take a bundle of hemp and go on.’

‘एवं, सम्माऽति खो सहायको सहायकस्स पटिस्सुत्वा साणभारं बन्धित्वा ते उभो साणभारं आदाय येन अञ्ञतरं गामपट्टं तेनुपसङ्कमिंसु।

‘Evaṁ, sammā’ti kho sahāyako sahāyakassa paṭissutvā sāṇabhāraṁ bandhitvā te ubho sāṇabhāraṁ ādāya yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu.

‘Yes, my friend,’ he said. Carrying their bundles of hemp they went to another deserted village.

तत्थ अद्दसंसु पहूतं साणसुत्तं छड्डितं, दिस्वा सहायको सहायकं आमन्तेसि: ‘यस्स खो, सम्म, अत्थाय इच्छेय्याम साणं, इदं पहूतं साणसुत्तं छड्डितं। तेन हि, सम्म, त्वञ्च साणभारं छड्डेहि, अहञ्च साणभारं छड्डेस्सामि, उभो साणसुत्तभारं आदाय गमिस्सामाऽति।

Tattha addasaṁsu pahūtaṁ sāṇasuttaṁ chaḍḍitaṁ, disvā sahāyako sahāyakaṁ āmantesi: ‘yassa kho, samma, atthāya iccheyyāma sāṇaṁ, idaṁ pahūtaṁ sāṇasuttaṁ chaḍḍitaṁ. Tena hi, samma, tvañca sāṇabhāraṁ chaḍḍehi, ahañca sāṇabhāraṁ chaḍḍessāmi, ubho sāṇasuttabhāraṁ ādāya gamissāmā’ti.

There they saw much sunn hemp thread abandoned. Seeing it, one friend said to the other, ‘This pile of abandoned sunn hemp thread is just what we wanted the hemp for! Well then, my friend, let’s abandon our bundles of hemp, and both take a bundle of hemp thread and go on.’

‘अयं खो मे, सम्म, साणभारो दूराभतो च सुसन्नद्धो च, अलं मे, त्वं पजानाहीऽति। अथ खो सो सहायको साणभारं छड्डेत्वा साणसुत्तभारं आदियि।

‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me, tvaṁ pajānāhī’ti. Atha kho so sahāyako sāṇabhāraṁ chaḍḍetvā sāṇasuttabhāraṁ ādiyi.

‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’ So one friend abandoned their bundle of hemp and picked up a bundle of hemp thread.

ते येन अञ्ञतरं गामपट्टं तेनुपसङ्कमिंसु। तत्थ अद्दसंसु पहूता साणियो छड्डिता, दिस्वा सहायको सहायकं आमन्तेसि: ‘यस्स खो, सम्म, अत्थाय इच्छेय्याम साणं वा साणसुत्तं वा, इमा पहूता साणियो छड्डिता। तेन हि, सम्म, त्वञ्च साणभारं छड्डेहि, अहञ्च साणसुत्तभारं छड्डेस्सामि, उभो साणिभारं आदाय गमिस्सामाऽति।

Te yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu. Tattha addasaṁsu pahūtā sāṇiyo chaḍḍitā, disvā sahāyako sahāyakaṁ āmantesi: ‘yassa kho, samma, atthāya iccheyyāma sāṇaṁ vā sāṇasuttaṁ vā, imā pahūtā sāṇiyo chaḍḍitā. Tena hi, samma, tvañca sāṇabhāraṁ chaḍḍehi, ahañca sāṇasuttabhāraṁ chaḍḍessāmi, ubho sāṇibhāraṁ ādāya gamissāmā’ti.

They went to another deserted village. There they saw much sunn hemp cloth abandoned. Seeing it, one friend said to the other, ‘This pile of abandoned sunn hemp cloth is just what we wanted the hemp and hemp thread for! Well then, my friend, let’s abandon our bundles, and both take a bundle of hemp cloth and go on.’

‘अयं खो मे, सम्म, साणभारो दूराभतो च सुसन्नद्धो च, अलं मे, त्वं पजानाहीऽति। अथ खो सो सहायको साणसुत्तभारं छड्डेत्वा साणिभारं आदियि।

‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me, tvaṁ pajānāhī’ti. Atha kho so sahāyako sāṇasuttabhāraṁ chaḍḍetvā sāṇibhāraṁ ādiyi.

‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’ So one friend abandoned their bundle of hemp thread and picked up a bundle of hemp cloth.

ते येन अञ्ञतरं गामपट्टं तेनुपसङ्कमिंसु। तत्थ अद्दसंसु पहूतं खोमं छड्डितं, दिस्वा …पे… पहूतं खोमसुत्तं छड्डितं, दिस्वा … पहूतं खोमदुस्सं छड्डितं, दिस्वा … पहूतं कप्पासं छड्डितं, दिस्वा … पहूतं कप्पासिकसुत्तं छड्डितं, दिस्वा … पहूतं कप्पासिकदुस्सं छड्डितं, दिस्वा … पहूतं अयं छड्डितं, दिस्वा … पहूतं लोहं छड्डितं, दिस्वा … पहूतं तिपुं छड्डितं, दिस्वा … पहूतं सीसं छड्डितं, दिस्वा … पहूतं सज्झं छड्डितं, दिस्वा … पहूतं सुवण्णं छड्डितं, दिस्वा सहायको सहायकं आमन्तेसि: ‘यस्स खो, सम्म, अत्थाय इच्छेय्याम साणं वा साणसुत्तं वा साणियो वा खोमं वा खोमसुत्तं वा खोमदुस्सं वा कप्पासं वा कप्पासिकसुत्तं वा कप्पासिकदुस्सं वा अयं वा लोहं वा तिपुं वा सीसं वा सज्झं वा, इदं पहूतं सुवण्णं छड्डितं। तेन हि, सम्म, त्वञ्च साणभारं छड्डेहि, अहञ्च सज्झभारं छड्डेस्सामि, उभो सुवण्णभारं आदाय गमिस्सामाऽति।

Te yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu. Tattha addasaṁsu pahūtaṁ khomaṁ chaḍḍitaṁ, disvā …pe… pahūtaṁ khomasuttaṁ chaḍḍitaṁ, disvā … pahūtaṁ khomadussaṁ chaḍḍitaṁ, disvā … pahūtaṁ kappāsaṁ chaḍḍitaṁ, disvā … pahūtaṁ kappāsikasuttaṁ chaḍḍitaṁ, disvā … pahūtaṁ kappāsikadussaṁ chaḍḍitaṁ, disvā … pahūtaṁ ayaṁ²² chaḍḍitaṁ, disvā … pahūtaṁ lohaṁ chaḍḍitaṁ, disvā … pahūtaṁ tipuṁ chaḍḍitaṁ, disvā … pahūtaṁ sīsaṁ chaḍḍitaṁ, disvā … pahūtaṁ sajjhaṁ²³ chaḍḍitaṁ, disvā … pahūtaṁ suvaṇṇaṁ chaḍḍitaṁ, disvā sahāyako sahāyakaṁ āmantesi: ‘yassa kho, samma, atthāya iccheyyāma sāṇaṁ vā sāṇasuttaṁ vā sāṇiyo vā khomaṁ vā khomasuttaṁ vā khomadussaṁ vā kappāsaṁ vā kappāsikasuttaṁ vā kappāsikadussaṁ vā ayaṁ vā lohaṁ vā tipuṁ vā sīsaṁ vā sajjhaṁ vā, idaṁ pahūtaṁ suvaṇṇaṁ chaḍḍitaṁ. Tena hi, samma, tvañca sāṇabhāraṁ chaḍḍehi, ahañca sajjhabhāraṁ²⁴ chaḍḍessāmi, ubho suvaṇṇabhāraṁ ādāya gamissāmā’ti.

They went to another deserted village. There they saw a pile of flax, and by turn, linen thread, linen cloth, silk, silk thread, silk cloth, iron, copper, tin, lead, silver, and gold abandoned. Seeing it, one friend said to the other, ‘This pile of gold is just what we wanted all those other things for! Well then, my friend, let’s abandon our bundles, and both take a bundle of gold and go on.’

‘अयं खो मे, सम्म, साणभारो दूराभतो च सुसन्नद्धो च, अलं मे त्वं पजानाहीऽति। अथ खो सो सहायको सज्झभारं छड्डेत्वा सुवण्णभारं आदियि।

‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me tvaṁ pajānāhī’ti. Atha kho so sahāyako sajjhabhāraṁ chaḍḍetvā suvaṇṇabhāraṁ ādiyi.

‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’ So one friend abandoned their bundle of silver and picked up a bundle of gold.

ते येन सको गामो तेनुपसङ्कमिंसु। तत्थ यो सो सहायको साणभारं आदाय अगमासि, तस्स नेव मातापितरो अभिनन्दिंसु, न पुत्तदारा अभिनन्दिंसु, न मित्तामच्चा अभिनन्दिंसु, न च ततोनिदानं सुखं सोमनस्सं अधिगच्छि। यो पन सो सहायको सुवण्णभारं आदाय अगमासि, तस्स मातापितरोपि अभिनन्दिंसु, पुत्तदारापि अभिनन्दिंसु, मित्तामच्चापि अभिनन्दिंसु, ततोनिदानञ्च सुखं सोमनस्सं अधिगच्छि।

Te yena sako gāmo tenupasaṅkamiṁsu. Tattha yo so sahāyako sāṇabhāraṁ ādāya agamāsi, tassa neva mātāpitaro abhinandiṁsu, na puttadārā abhinandiṁsu, na mittāmaccā abhinandiṁsu, na ca tatonidānaṁ sukhaṁ somanassaṁ adhigacchi. Yo pana so sahāyako suvaṇṇabhāraṁ ādāya agamāsi, tassa mātāpitaropi abhinandiṁsu, puttadārāpi abhinandiṁsu, mittāmaccāpi abhinandiṁsu, tatonidānañca sukhaṁ somanassaṁ adhigacchi.

Then they returned to their own village. When one friend returned with a bundle of sunn hemp, they didn’t please their parents, their partners and children, or their friends and colleagues. And they got no pleasure and happiness on that account. But when the other friend returned with a bundle of gold, they pleased their parents, their partners and children, and their friends and colleagues. And they got much pleasure and happiness on that account.

एवमेव खो त्वं, राजञ्ञ, साणभारिकूपमो मञ्ञे पटिभासि। पटिनिस्सज्जेतं, राजञ्ञ, पापकं दिट्ठिगतं; पटिनिस्सज्जेतं, राजञ्ञ, पापकं दिट्ठिगतं। मा ते अहोसि दीघरत्तं अहिताय दुक्खाया”ति।

Evameva kho tvaṁ, rājañña, sāṇabhārikūpamo maññe paṭibhāsi. Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ. Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.

In the same way, chieftain, you seem like the hemp-carrier in the simile. Let go of this harmful misconception, chieftain, let go of it! Don’t create lasting harm and suffering for yourself!”

३। सरणगमन

3. Saraṇagamana

3. Going for Refuge

“पुरिमेनेव अहं ओपम्मेन भोतो कस्सपस्स अत्तमनो अभिरद्धो। अपि चाहं इमानि विचित्रानि पञ्हापटिभानानि सोतुकामो एवाहं भवन्तं कस्सपं पच्चनीकं कातब्बं अमञ्ञिस्सं। अभिक्कन्तं, भो कस्सप, अभिक्कन्तं, भो कस्सप। सेय्यथापि, भो कस्सप, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भोता कस्सपेन अनेकपरियायेन धम्मो पकासितो। एसाहं, भो कस्सप, तं भवन्तं गोतमं सरणं गच्छामि, धम्मञ्च, भिक्खुसङ्घञ्च। उपासकं मं भवं कस्सपो धारेतु अज्जतग्गे पाणुपेतं सरणं गतं।

“Purimeneva ahaṁ opammena bhoto kassapassa attamano abhiraddho. Api cāhaṁ imāni vicitrāni pañhāpaṭibhānāni sotukāmo evāhaṁ bhavantaṁ kassapaṁ paccanīkaṁ kātabbaṁ amaññissaṁ. Abhikkantaṁ, bho kassapa, abhikkantaṁ, bho kassapa. Seyyathāpi, bho kassapa, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kassapena anekapariyāyena dhammo pakāsito. Esāhaṁ, bho kassapa, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ kassapo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.

“I was delighted and satisfied with your very first simile, Master Kassapa! Nevertheless, I wanted to hear your various solutions to the problem, so I thought I’d oppose you in this way. Excellent, Master Kassapa! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Kassapa has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Kassapa remember me as a lay follower who has gone for refuge for life.

इच्छामि चाहं, भो कस्सप, महायञ्ञं यजितुं, अनुसासतु मं भवं कस्सपो, यं ममस्स दीघरत्तं हिताय सुखाया”ति।

Icchāmi cāhaṁ, bho kassapa, mahāyaññaṁ yajituṁ, anusāsatu maṁ bhavaṁ kassapo, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti.

Master Kassapa, I wish to perform a great sacrifice. Please instruct me so it will be for my lasting welfare and happiness.”

४। यञ्ञकथा

4. Yaññakathā

4. On Sacrifice

“यथारूपे खो, राजञ्ञ, यञ्ञे गावो वा हञ्ञन्ति अजेळका वा हञ्ञन्ति, कुक्कुटसूकरा वा हञ्ञन्ति, विविधा वा पाणा सङ्घातं आपज्जन्ति, पटिग्गाहका च होन्ति मिच्छादिट्ठी मिच्छासङ्कप्पा मिच्छावाचा मिच्छाकम्मन्ता मिच्छाआजीवा मिच्छावायामा मिच्छासती मिच्छासमाधी, एवरूपो खो, राजञ्ञ, यञ्ञो न महप्फलो होति न महानिसंसो न महाजुतिको न महाविप्फारो।

“Yathārūpe kho, rājañña, yaññe gāvo vā haññanti ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro.

“Chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful.

सेय्यथापि, राजञ्ञ, कस्सको बीजनङ्गलं आदाय वनं पविसेय्य। सो तत्थ दुक्खेत्ते दुब्भूमे अविहतखाणुकण्टके बीजानि पतिट्ठापेय्य खण्डानि पूतीनि वातातपहतानि असारदानि असुखसयितानि। देवो च न कालेन कालं सम्माधारं अनुप्पवेच्छेय्य। अपि नु तानि बीजानि वुद्धिं विरूळ्हिं वेपुल्लं आपज्जेय्युं, कस्सको वा विपुलं फलं अधिगच्छेय्या”ति?

Seyyathāpi, rājañña, kassako bījanaṅgalaṁ ādāya vanaṁ paviseyya. So tattha dukkhette dubbhūme avihatakhāṇukaṇṭake bījāni patiṭṭhāpeyya khaṇḍāni pūtīni vātātapahatāni asāradāni asukhasayitāni. Devo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya. Api nu tāni bījāni vuddhiṁ virūḷhiṁ²⁵ vepullaṁ āpajjeyyuṁ, kassako vā vipulaṁ phalaṁ adhigaccheyyā”ti?

Suppose a farmer was to enter a wood taking seed and plough. And on that barren field, that barren ground, with uncleared stumps he sowed seeds that were broken, spoiled, weather-damaged, infertile, and ill kept. And the heavens don’t provide enough rain when needed. Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?”

“नो हिदं, भो कस्सप”।

“No hidaṁ, bho kassapa”.

“No, Master Kassapa.”

“एवमेव खो, राजञ्ञ, यथारूपे यञ्ञे गावो वा हञ्ञन्ति, अजेळका वा हञ्ञन्ति, कुक्कुटसूकरा वा हञ्ञन्ति, विविधा वा पाणा सङ्घातं आपज्जन्ति, पटिग्गाहका च होन्ति मिच्छादिट्ठी मिच्छासङ्कप्पा मिच्छावाचा मिच्छाकम्मन्ता मिच्छाआजीवा मिच्छावायामा मिच्छासती मिच्छासमाधी, एवरूपो खो, राजञ्ञ, यञ्ञो न महप्फलो होति न महानिसंसो न महाजुतिको न महाविप्फारो।

“Evameva kho, rājañña, yathārūpe yaññe gāvo vā haññanti, ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro.

“In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful.

यथारूपे च खो, राजञ्ञ, यञ्ञे नेव गावो हञ्ञन्ति, न अजेळका हञ्ञन्ति, न कुक्कुटसूकरा हञ्ञन्ति, न विविधा वा पाणा सङ्घातं आपज्जन्ति, पटिग्गाहका च होन्ति सम्मादिट्ठी सम्मासङ्कप्पा सम्मावाचा सम्माकम्मन्ता सम्माआजीवा सम्मावायामा सम्मासती सम्मासमाधी, एवरूपो खो, राजञ्ञ, यञ्ञो महप्फलो होति महानिसंसो महाजुतिको महाविप्फारो।

Yathārūpe ca kho, rājañña, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro.

But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful.

सेय्यथापि, राजञ्ञ, कस्सको बीजनङ्गलं आदाय वनं पविसेय्य। सो तत्थ सुखेत्ते सुभूमे सुविहतखाणुकण्टके बीजानि पतिट्ठपेय्य अखण्डानि अपूतीनि अवातातपहतानि सारदानि सुखसयितानि। देवो च कालेन कालं सम्माधारं अनुप्पवेच्छेय्य। अपि नु तानि बीजानि वुद्धिं विरूळ्हिं वेपुल्लं आपज्जेय्युं, कस्सको वा विपुलं फलं अधिगच्छेय्या”ति?

Seyyathāpi, rājañña, kassako bījanaṅgalaṁ ādāya vanaṁ paviseyya. So tattha sukhette subhūme suvihatakhāṇukaṇṭake bījāni patiṭṭhapeyya akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni. Devo ca kālena kālaṁ sammādhāraṁ anuppaveccheyya. Api nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyuṁ, kassako vā vipulaṁ phalaṁ adhigaccheyyā”ti?

Suppose a farmer was to enter a wood taking seed and plough. And on that fertile field, that fertile ground, with well-cleared stumps he sowed seeds that were intact, unspoiled, not weather-damaged, fertile, and well kept. And the heavens provide plenty of rain when needed. Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?”

“एवं, भो कस्सप”।

“Evaṁ, bho kassapa”.

“Yes, Master Kassapa.”

“एवमेव खो, राजञ्ञ, यथारूपे यञ्ञे नेव गावो हञ्ञन्ति, न अजेळका हञ्ञन्ति, न कुक्कुटसूकरा हञ्ञन्ति, न विविधा वा पाणा सङ्घातं आपज्जन्ति, पटिग्गाहका च होन्ति सम्मादिट्ठी सम्मासङ्कप्पा सम्मावाचा सम्माकम्मन्ता सम्माआजीवा सम्मावायामा सम्मासती सम्मासमाधी, एवरूपो खो, राजञ्ञ, यञ्ञो महप्फलो होति महानिसंसो महाजुतिको महाविप्फारो”ति।

“Evameva kho, rājañña, yathārūpe yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro”ti.

“In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful.”

५। उत्तरमाणववत्थु

5. Uttaramāṇavavatthu

5. On the Brahmin Student Uttara

अथ खो पायासि राजञ्ञो दानं पट्ठपेसि समणब्राह्मणकपणद्धिकवणिब्बकयाचकानं। तस्मिं खो पन दाने एवरूपं भोजनं दीयति कणाजकं बिलङ्गदुतियं, धोरकानि च वत्थानि गुळवालकानि। तस्मिं खो पन दाने उत्तरो नाम माणवो वावटो अहोसि।

Atha kho pāyāsi rājañño dānaṁ paṭṭhapesi samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṁ. Tasmiṁ kho pana dāne evarūpaṁ bhojanaṁ dīyati kaṇājakaṁ bilaṅgadutiyaṁ, dhorakāni²⁶ ca vatthāni guḷavālakāni. Tasmiṁ kho pana dāne uttaro nāma māṇavo vāvaṭo²⁷ ahosi.

Then the chieftain Pāyāsi set up an offering for ascetics and brahmins, for paupers, vagrants, nomads, and beggars. At that offering such food as rough gruel with pickles was given, and rough clothes with knotted fringes. Now, it was a brahmin student named Uttara who organized that offering.

सो दानं दत्वा एवं अनुद्दिसति: “इमिनाहं दानेन पायासिं राजञ्ञमेव इमस्मिं लोके समागच्छिं, मा परस्मिन्”ति।

So dānaṁ datvā evaṁ anuddisati: “imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin”ti.

When the offering was over he referred to it like this, “Through this offering may I be together with the chieftain Pāyāsi in this world, but not in the next.”

अस्सोसि खो पायासि राजञ्ञो: “उत्तरो किर माणवो दानं दत्वा एवं अनुद्दिसति: ‘इमिनाहं दानेन पायासिं राजञ्ञमेव इमस्मिं लोके समागच्छिं, मा परस्मिन्ऽ”ति। अथ खो पायासि राजञ्ञो उत्तरं माणवं आमन्तापेत्वा एतदवोच: “सच्चं किर त्वं, तात उत्तर, दानं दत्वा एवं अनुद्दिससि: ‘इमिनाहं दानेन पायासिं राजञ्ञमेव इमस्मिं लोके समागच्छिं, मा परस्मिन्ऽ”ति?

Assosi kho pāyāsi rājañño: “uttaro kira māṇavo dānaṁ datvā evaṁ anuddisati: ‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’”ti. Atha kho pāyāsi rājañño uttaraṁ māṇavaṁ āmantāpetvā etadavoca: “saccaṁ kira tvaṁ, tāta uttara, dānaṁ datvā evaṁ anuddisasi: ‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’”ti?

Pāyāsi heard of this, so he summoned Uttara and said, “Is it really true, dear Uttara, that you referred to the offering in this way?”

“एवं, भो”।

“Evaṁ, bho”.

“Yes, sir.”

“किस्स पन त्वं, तात उत्तर, दानं दत्वा एवं अनुद्दिससि: ‘इमिनाहं दानेन पायासिं राजञ्ञमेव इमस्मिं लोके समागच्छिं, मा परस्मिन्ऽति? ननु मयं, तात उत्तर, पुञ्ञत्थिका दानस्सेव फलं पाटिकङ्खिनो”ति?

“Kissa pana tvaṁ, tāta uttara, dānaṁ datvā evaṁ anuddisasi: ‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’ti? Nanu mayaṁ, tāta uttara, puññatthikā dānasseva phalaṁ pāṭikaṅkhino”ti?

“But why? Don’t we who seek merit expect some result from the offering?”

“भोतो खो दाने एवरूपं भोजनं दीयति कणाजकं बिलङ्गदुतियं, यं भवं पादापि न इच्छेय्य सम्फुसितुं, कुतो भुञ्जितुं, धोरकानि च वत्थानि गुळवालकानि, यानि भवं पादापि न इच्छेय्य सम्फुसितुं, कुतो परिदहितुं। भवं खो पनम्हाकं पियो मनापो, कथं मयं मनापं अमनापेन संयोजेमा”ति?

“Bhoto kho dāne evarūpaṁ bhojanaṁ dīyati kaṇājakaṁ bilaṅgadutiyaṁ, yaṁ bhavaṁ pādāpi na iccheyya samphusituṁ, kuto bhuñjituṁ, dhorakāni ca vatthāni guḷavālakāni, yāni bhavaṁ pādāpi na iccheyya samphusituṁ, kuto paridahituṁ. Bhavaṁ kho panamhākaṁ piyo manāpo, kathaṁ mayaṁ manāpaṁ amanāpena saṁyojemā”ti?

“At your offering such food as rough gruel with pickles was given, which you wouldn’t even want to touch with your foot, much less eat. And also rough clothes with knotted fringes, which you also wouldn’t want to touch with your foot, much less wear. Sir, you’re dear and beloved to me. But how can I reconcile one so dear with something so disagreeable?”

“तेन हि त्वं, तात उत्तर, यादिसाहं भोजनं भुञ्जामि, तादिसं भोजनं पट्ठपेहि। यादिसानि चाहं वत्थानि परिदहामि, तादिसानि च वत्थानि पट्ठपेही”ति।

“Tena hi tvaṁ, tāta uttara, yādisāhaṁ bhojanaṁ bhuñjāmi, tādisaṁ bhojanaṁ paṭṭhapehi. Yādisāni cāhaṁ vatthāni paridahāmi, tādisāni ca vatthāni paṭṭhapehī”ti.

“Well then, dear Uttara, set up an offering with the same kind of food that I eat, and the same kind of clothes that I wear.”

“एवं, भो”ति खो उत्तरो माणवो पायासिस्स राजञ्ञस्स पटिस्सुत्वा यादिसं भोजनं पायासि राजञ्ञो भुञ्जति, तादिसं भोजनं पट्ठपेसि। यादिसानि च वत्थानि पायासि राजञ्ञो परिदहति, तादिसानि च वत्थानि पट्ठपेसि।

“Evaṁ, bho”ti kho uttaro māṇavo pāyāsissa rājaññassa paṭissutvā yādisaṁ bhojanaṁ pāyāsi rājañño bhuñjati, tādisaṁ bhojanaṁ paṭṭhapesi. Yādisāni ca vatthāni pāyāsi rājañño paridahati, tādisāni ca vatthāni paṭṭhapesi.

“Yes, sir,” replied Uttara, and did so.

अथ खो पायासि राजञ्ञो असक्कच्चं दानं दत्वा असहत्था दानं दत्वा अचित्तीकतं दानं दत्वा अपविद्धं दानं दत्वा कायस्स भेदा परं मरणा चातुमहाराजिकानं देवानं सहब्यतं उपपज्जि सुञ्ञं सेरीसकं विमानं। यो पन तस्स दाने वावटो अहोसि उत्तरो नाम माणवो। सो सक्कच्चं दानं दत्वा सहत्था दानं दत्वा चित्तीकतं दानं दत्वा अनपविद्धं दानं दत्वा कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जि देवानं तावतिंसानं सहब्यतं।

Atha kho pāyāsi rājañño asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ²⁸ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajji suññaṁ serīsakaṁ vimānaṁ. Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo. So sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajji devānaṁ tāvatiṁsānaṁ sahabyataṁ.

So the chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Four Great Kings, in an empty palace of sirisa wood. But the brahmin student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.

६। पायासिदेवपुत्त

6. Pāyāsidevaputta

6. The God Pāyāsi

तेन खो पन समयेन आयस्मा गवम्पति अभिक्खणं सुञ्ञं सेरीसकं विमानं दिवाविहारं गच्छति। अथ खो पायासि देवपुत्तो येनायस्मा गवम्पति तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं गवम्पतिं अभिवादेत्वा एकमन्तं अट्ठासि। एकमन्तं ठितं खो पायासिं देवपुत्तं आयस्मा गवम्पति एतदवोच: “कोसि त्वं, आवुसो”ति?

Tena kho pana samayena āyasmā gavampati abhikkhaṇaṁ suññaṁ serīsakaṁ vimānaṁ divāvihāraṁ gacchati. Atha kho pāyāsi devaputto yenāyasmā gavampati tenupasaṅkami; upasaṅkamitvā āyasmantaṁ gavampatiṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho pāyāsiṁ devaputtaṁ āyasmā gavampati etadavoca: “kosi tvaṁ, āvuso”ti?

Now at that time Venerable Gavampati would often go to that empty sirisa palace for the day’s meditation. Then the god Pāyāsi went up to him, bowed, and stood to one side. Gavampati said to him, “Who are you, friend?”

“अहं, भन्ते, पायासि राजञ्ञो”ति।

“Ahaṁ, bhante, pāyāsi rājañño”ti.

“Sir, I am the chieftain Pāyāsi.”

“ननु त्वं, आवुसो, एवंदिट्ठिको अहोसि: ‘इतिपि नत्थि परो लोको, नत्थि सत्ता ओपपातिका, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽ”ति?

“Nanu tvaṁ, āvuso, evaṁdiṭṭhiko ahosi: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?

“Didn’t you have the view that there is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds?”

“सच्चाहं, भन्ते, एवंदिट्ठिको अहोसिं: ‘इतिपि नत्थि परो लोको, नत्थि सत्ता ओपपातिका, नत्थि सुकतदुक्कटानं कम्मानं फलं विपाकोऽति। अपि चाहं अय्येन कुमारकस्सपेन एतस्मा पापका दिट्ठिगता विवेचितो”ति।

“Saccāhaṁ, bhante, evaṁdiṭṭhiko ahosiṁ: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti. Api cāhaṁ ayyena kumārakassapena etasmā pāpakā diṭṭhigatā vivecito”ti.

“It’s true, sir, I did have such a view. But Venerable Kassapa the Prince dissuaded me from that harmful misconception.”

“यो पन ते, आवुसो, दाने वावटो अहोसि उत्तरो नाम माणवो, सो कुहिं उपपन्नो”ति?

“Yo pana te, āvuso, dāne vāvaṭo ahosi uttaro nāma māṇavo, so kuhiṁ upapanno”ti?

“But the student named Uttara who organized that offering for you—where has he been reborn?”

“यो मे, भन्ते, दाने वावटो अहोसि उत्तरो नाम माणवो, सो सक्कच्चं दानं दत्वा सहत्था दानं दत्वा चित्तीकतं दानं दत्वा अनपविद्धं दानं दत्वा कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपन्नो देवानं तावतिंसानं सहब्यतं। अहं पन, भन्ते, असक्कच्चं दानं दत्वा असहत्था दानं दत्वा अचित्तीकतं दानं दत्वा अपविद्धं दानं दत्वा कायस्स भेदा परं मरणा चातुमहाराजिकानं देवानं सहब्यतं उपपन्नो सुञ्ञं सेरीसकं विमानं।

“Yo me, bhante, dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyataṁ. Ahaṁ pana, bhante, asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapanno suññaṁ serīsakaṁ vimānaṁ.

“Sir, Uttara gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three. But I gave gifts carelessly, thoughtlessly, not with my own hands, giving the dregs. When my body broke up, after death, I was reborn in company with the gods of the Four Great Kings, in an empty sirisa palace.

तेन हि, भन्ते गवम्पति, मनुस्सलोकं गन्त्वा एवमारोचेहि: ‘सक्कच्चं दानं देथ, सहत्था दानं देथ, चित्तीकतं दानं देथ, अनपविद्धं दानं देथ। पायासि राजञ्ञो असक्कच्चं दानं दत्वा असहत्था दानं दत्वा अचित्तीकतं दानं दत्वा अपविद्धं दानं दत्वा कायस्स भेदा परं मरणा चातुमहाराजिकानं देवानं सहब्यतं उपपन्नो सुञ्ञं सेरीसकं विमानं। यो पन तस्स दाने वावटो अहोसि उत्तरो नाम माणवो, सो सक्कच्चं दानं दत्वा सहत्था दानं दत्वा चित्तीकतं दानं दत्वा अनपविद्धं दानं दत्वा कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपन्नो देवानं तावतिंसानं सहब्यतन्ऽ”ति।

Tena hi, bhante gavampati, manussalokaṁ gantvā evamārocehi: ‘sakkaccaṁ dānaṁ detha, sahatthā dānaṁ detha, cittīkataṁ dānaṁ detha, anapaviddhaṁ dānaṁ detha. Pāyāsi rājañño asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapanno suññaṁ serīsakaṁ vimānaṁ. Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyatan’”ti.

So, sir, when you’ve returned to the human realm, please announce this: ‘Give gifts carefully, thoughtfully, with your own hands, not giving the dregs. The chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Four Great Kings, in an empty palace of sirisa. But the brahmin student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.’”

अथ खो आयस्मा गवम्पति मनुस्सलोकं आगन्त्वा एवमारोचेसि: “सक्कच्चं दानं देथ, सहत्था दानं देथ, चित्तीकतं दानं देथ, अनपविद्धं दानं देथ। पायासि राजञ्ञो असक्कच्चं दानं दत्वा असहत्था दानं दत्वा अचित्तीकतं दानं दत्वा अपविद्धं दानं दत्वा कायस्स भेदा परं मरणा चातुमहाराजिकानं देवानं सहब्यतं उपपन्नो सुञ्ञं सेरीसकं विमानं। यो पन तस्स दाने वावटो अहोसि उत्तरो नाम माणवो, सो सक्कच्चं दानं दत्वा सहत्था दानं दत्वा चित्तीकतं दानं दत्वा अनपविद्धं दानं दत्वा कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपन्नो देवानं तावतिंसानं सहब्यतन्”ति।

Atha kho āyasmā gavampati manussalokaṁ āgantvā evamārocesi: “sakkaccaṁ dānaṁ detha, sahatthā dānaṁ detha, cittīkataṁ dānaṁ detha, anapaviddhaṁ dānaṁ detha. Pāyāsi rājañño asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapanno suññaṁ serīsakaṁ vimānaṁ. Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyatan”ti.

So when Venerable Gavampati returned to the human realm he made that announcement.

पायासिसुत्तं निट्ठितं दसमं।

Pāyāsisuttaṁ niṭṭhitaṁ dasamaṁ.

महावग्गो निट्ठितो।

Mahāvaggo niṭṭhito.

तस्सुद्दानं

Tassuddānaṁ

महापदान निदानं, निब्बानञ्च सुदस्सनं; जनवसभ गोविन्दं, समयं सक्कपञ्हकं; महासतिपट्ठानञ्च, पायासि दसमं भवे।

Mahāpadāna nidānaṁ, nibbānañca sudassanaṁ; Janavasabha govindaṁ, samayaṁ sakkapañhakaṁ; Mahāsatipaṭṭhānañca, pāyāsi dasamaṁ bhave.

महावग्गपाळि निट्ठिता।

Mahāvaggapāḷi niṭṭhitā.

Next: पाथिकसुत्त • Pāthikasutta • About Pāṭikaputta

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. vuddho → vudho (bj); buddho (sya-all, km, mr); vuḍḍho (pts1ed)

2. Tamete → tamenaṁ te (bj, mr); tamenaṁ (pts1ed)

3. rathikāya rathikaṁ → rathiyāya rathiyaṁ (bahūsu)

4. Upamāya m’idhekacce → upamāyapi idhekacce (bj, pts1ed); upamāyapidhekacce (cck); upamāyapīdhekacce (cck, sya1ed, km)

5. sasīsakaṁ → sasīsako (sya-all, km, pts1ed)

6. mañjiṭṭhakāni → mañjeṭṭhikāni (bj); mañjeṭṭhakāni (sya-all, km); mañjiṭṭhikāni (pts1ed)

7. mātusapattiṁ → mātusapatiṁ (sya-all)

8. opabhoggā → upabhoggā (sya-all, km)

9. velāsikāpi → keḷāyikā pi (bj); celāvikāpi (sya-all, km); velāmikā (pts1ed)

10. ambho kassa nu kho → etadahosi

11. vāyāmasahagato → vāyosahagato (sya-all, km)

12. sattho → satthavāso (sya-all, km)

13. hoti → ahosi (?)

14. janapadaṁ → nagaraṁ (mr)

15. vibhajiṁsu → vibhajesuṁ (mr)

16. lohitakkhaṁ → lohitakkhiṁ (sya-all, km, pts1ed)

17. tava → te (mr)

18. saddhātabbaṁ → saddahātabbaṁ (bj, pts1ed, mr)

19. ubbāhetvā → uccoropetvā (sya-all, km); uccāropetvā (mr)

20. Pacchā → kapaṇā (sya-all, km)

21. gāmapaṭṭaṁ → gāmapatthaṁ (bj); gāmapajjaṁ (sya-all); gāmapaddhanaṁ (pts1ed)

22. ayaṁ → ayasaṁ (sya-all, km)

23. sajjhaṁ → sajjhuṁ (bj, sya-all, km, pts1ed)

24. sajjhabhāraṁ → sajjhuṁ (bj); sajjhubhāraṁ (sya-all, km, pts1ed)

25. virūḷhiṁ → verūḷhiṁ (bj); viruḷhiṁ (sya-all, km moggalāne)

26. dhorakāni → corakāni (sya-all, km); therakāni (pts1ed)

27. vāvaṭo → byāvaṭo (bj); vyāvaṭo (pts1ed)

28. acittīkataṁ → apaviddhaṁ (bj); acittikataṁ (sya-all, km, pts1ed, mr)

पायासिसुत्त

Pāyāsisutta

With Pāyāsi

१। पायासिराजञ्ञवत्थु

1. Pāyāsirājaññavatthu

1. On Pāyāsi

२। नत्थिकवाद

2. Natthikavāda

2. Nihilism

२।१। चन्दिमसूरियौपमा

2.1. Candimasūriyaupamā

2.1. The Simile of the Moon and Sun

२।२। चोरौपमा

2.2. Coraupamā

2.2. The Simile of the Bandit

२।३। गूथकूपपुरिसौपमा

2.3. Gūthakūpapurisaupamā

2.3. The Simile of the Sewer

२।४। तावतिंसदेवौपमा

2.4. Tāvatiṁsadevaupamā

2.4. The Simile of the Gods of the Thirty-Three

२।५। जच्चन्धौपमा

2.5. Jaccandhaupamā

2.5. Blind From Birth

२।६। गब्भिनीउपमा

2.6. Gabbhinīupamā

2.6. The Simile of the Pregnant Woman

२।७। सुपिनकौपमा

2.7. Supinakaupamā

2.7. The Simile of the Dream

२।८। सन्तत्तअयोगुळौपमा

2.8. Santattaayoguḷaupamā

2.8. The Simile of the Hot Iron Ball

२।९। सङ्खधमौपमा

2.9. Saṅkhadhamaupamā

2.9. The Simile of the Horn Blower

२।१०। अग्गिकजटिलौपमा

2.10. Aggikajaṭilaupamā

2.10. The Simile of the Fire-Worshiping Matted-Hair Ascetic

२।११। द्वेसत्थवाहौपमा

2.11. Dvesatthavāhaupamā

2.11. The Simile of the Two Caravan Leaders

२।१२। गूथभारिकौपमा

2.12. Gūthabhārikaupamā

2.12. The Simile of the Dung-Carrier

२।१३। अक्खधुत्तकौपमा

2.13. Akkhadhuttakaupamā

2.13. The Simile of the Gamblers

२।१४। साणभारिकौपमा

2.14. Sāṇabhārikaupamā

2.14. The Simile of the Man Who Carried Hemp

३। सरणगमन

3. Saraṇagamana

3. Going for Refuge

४। यञ्ञकथा

4. Yaññakathā

4. On Sacrifice

५। उत्तरमाणववत्थु

5. Uttaramāṇavavatthu

5. On the Brahmin Student Uttara

६। पायासिदेवपुत्त

6. Pāyāsidevaputta

6. The God Pāyāsi

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