1. The Story of Sunakkhatta
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā mallesu viharati anupiyaṁ nāma mallānaṁ nigamo. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya anupiyaṁ piṇḍāya pāvisi. Atha kho bhagavato etadahosi: “atippago kho tāva anupiyāyaṁ piṇḍāya carituṁ. Yannūnāhaṁ yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkameyyan”ti.
Thus have I heard—At one time, the Blessed One was dwelling among the Mallas, in a market town of the Mallas named Anupiya. Then the Blessed One, having dressed early in the morning, took his alms bowl and outer robe and entered Anupiya for alms. Then it occurred to the Blessed One: “It is still too early to walk for alms in Anupiya. Why don’t I go to the park of the wanderer of the Bhaggava clan, where the wanderer of the Bhaggava clan is?”
Atha kho bhagavā yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkami. Atha kho bhaggavagotto paribbājako bhagavantaṁ etadavoca: “etu kho, bhante, bhagavā. Svāgataṁ, bhante, bhagavato. Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. Nisīdatu, bhante, bhagavā, idamāsanaṁ paññattan”ti.
Then the Blessed One went to the park of the wanderer of the Bhaggava clan, where the wanderer of the Bhaggava clan was. The wanderer of the Bhaggava clan said to the Blessed One: “Let the Blessed One come, venerable sir. Welcome to the Blessed One, venerable sir. It has been a long time since the Blessed One has made the opportunity to come here. Let the Blessed One sit down; this seat is prepared.”
Nisīdi bhagavā paññatte āsane. Bhaggavagottopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho bhaggavagotto paribbājako bhagavantaṁ etadavoca: “purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca: ‘paccakkhāto dāni mayā, bhaggava, bhagavā. Na dānāhaṁ bhagavantaṁ uddissa viharāmī’ti. Kaccetaṁ, bhante, tatheva, yathā sunakkhatto licchaviputto avacā”ti?
The Blessed One sat down on the prepared seat. The wanderer of the Bhaggava clan, taking another, lower seat, sat down to one side. Seated to one side, the wanderer of the Bhaggava clan said to the Blessed One: “In recent days, venerable sir, and days prior to that, Sunakkhatta, the son of the Licchavis, approached me; having approached, he said to me: ‘I have now renounced the Blessed One, Bhaggava. I am no longer living dedicated to the Blessed One.’ Is it really so, venerable sir, just as Sunakkhatta, the son of the Licchavis, said?”
“Tatheva kho etaṁ, bhaggava, yathā sunakkhatto licchaviputto avaca.
“It is just so, Bhaggava, as Sunakkhatta, the son of the Licchavis, said.
Purimāni, bhaggava, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhaggava, sunakkhatto licchaviputto maṁ etadavoca: ‘paccakkhāmi dānāhaṁ, bhante, bhagavantaṁ. Na dānāhaṁ, bhante, bhagavantaṁ uddissa viharissāmī’ti.
In recent days, Bhaggava, and days prior to that, Sunakkhatta, the son of the Licchavis, approached me; having approached, he paid homage to me and sat down to one side. Seated to one side, Bhaggava, Sunakkhatta, the son of the Licchavis, said to me: ‘Venerable sir, I now renounce the Blessed One. I will no longer live dedicated to the Blessed One.’
Evaṁ vutte, ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ, ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhī’ti?
When this was said, Bhaggava, I said to Sunakkhatta, the son of the Licchavis: ‘Sunakkhatta, did I ever say this to you: “Come, Sunakkhatta, live dedicated to me”?’
‘No hetaṁ, bhante’.
‘No, venerable sir.’
‘Tvaṁ vā pana maṁ evaṁ avaca— ahaṁ, bhante, bhagavantaṁ uddissa viharissāmī’ti?
‘Or did you ever say to me: “Venerable sir, I will live dedicated to the Blessed One”?’
‘No hetaṁ, bhante’.
‘No, venerable sir.’
‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi— ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhīti. Napi kira maṁ tvaṁ vadesi— ahaṁ, bhante, bhagavantaṁ uddissa viharissāmīti. Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti.
‘So then, Sunakkhatta, it is not the case that I have ever said to you: “Come, Sunakkhatta, live dedicated to me.” Nor is it the case that you have ever said to me: “Venerable sir, I will live dedicated to the Blessed One.” Since this is so, misguided man, who are you and whom are you rejecting? See, misguided man, how far you have gone wrong!’
‘Na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotī’ti.
‘But, venerable sir, the Blessed One does not perform any superhuman miracle of psychic power for me.’
‘Api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ— ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmī’ti?
‘Sunakkhatta, did I ever say this to you: “Come, Sunakkhatta, live dedicated to me, and I will perform a superhuman miracle of psychic power for you”?’
‘No hetaṁ, bhante’.
‘No, venerable sir.’
‘Tvaṁ vā pana maṁ evaṁ avaca— ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me uttari manussadhammā iddhipāṭihāriyaṁ karissatī’ti?
‘Or did you ever say to me: “Venerable sir, I will live dedicated to the Blessed One, and the Blessed One will perform a superhuman miracle of psychic power for me”?’
‘No hetaṁ, bhante’.
‘No, venerable sir.’
‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi— ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmīti; napi kira maṁ tvaṁ vadesi— ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me uttari manussadhammā iddhipāṭihāriyaṁ karissatīti. Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? Taṁ kiṁ maññasi, sunakkhatta, kate vā uttari manussadhammā iddhipāṭihāriye akate vā uttari manussadhammā iddhipāṭihāriye yassatthāya mayā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti?
‘So then, Sunakkhatta, it is not the case that I have ever said to you: “Come, Sunakkhatta, live dedicated to me, and I will perform a superhuman miracle of psychic power for you.” Nor is it the case that you have ever said to me: “Venerable sir, I will live dedicated to the Blessed One, and the Blessed One will perform a superhuman miracle of psychic power for me.” Since this is so, misguided man, who are you and whom are you rejecting? What do you think, Sunakkhatta: whether a superhuman miracle of psychic power is performed or whether a superhuman miracle of psychic power is not performed, does the Dhamma taught by me for that purpose lead the one acting accordingly to the complete wearing away of suffering?’
‘Kate vā, bhante, uttari manussadhammā iddhipāṭihāriye akate vā uttari manussadhammā iddhipāṭihāriye yassatthāya bhagavatā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti.
‘Whether a superhuman miracle of psychic power is performed, venerable sir, or whether a superhuman miracle of psychic power is not performed, the Dhamma taught by the Blessed One for that purpose leads the one acting accordingly to the complete wearing away of suffering.’
‘Iti kira, sunakkhatta, kate vā uttari manussadhammā iddhipāṭihāriye, akate vā uttari manussadhammā iddhipāṭihāriye, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkhatta, kiṁ uttari manussadhammā iddhipāṭihāriyaṁ kataṁ karissati? Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti.
‘So then, Sunakkhatta, whether a superhuman miracle of psychic power is performed or whether a superhuman miracle of psychic power is not performed, the Dhamma taught by me for that purpose leads the one acting accordingly to the complete wearing away of suffering. In that case, Sunakkhatta, what purpose would the performance of a superhuman miracle of psychic power serve? See, misguided man, how far you have gone wrong!’
‘Na hi pana me, bhante, bhagavā aggaññaṁ paññapetī’ti?
‘But, venerable sir, the Blessed One does not declare the origin of the world to me.’
‘Api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ— ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmī’ti?
‘Sunakkhatta, did I ever say this to you: “Come, Sunakkhatta, live dedicated to me, and I will declare the origin of the world to you”?’
‘No hetaṁ, bhante’.
‘No, venerable sir.’
‘Tvaṁ vā pana maṁ evaṁ avaca— ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me aggaññaṁ paññapessatī’ti?
‘Or did you ever say to me: “Venerable sir, I will live dedicated to the Blessed One, and the Blessed One will declare the origin of the world to me”?’
‘No hetaṁ, bhante’.
‘No, venerable sir.’
‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi— ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmīti. Napi kira maṁ tvaṁ vadesi— ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me aggaññaṁ paññapessatīti. Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? Taṁ kiṁ maññasi, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti?
‘So then, Sunakkhatta, it is not the case that I have ever said to you: “Come, Sunakkhatta, live dedicated to me, and I will declare the origin of the world to you.” Nor is it the case that you have ever said to me: “Venerable sir, I will live dedicated to the Blessed One, and the Blessed One will declare the origin of the world to me.” Since this is so, misguided man, who are you and whom are you rejecting? What do you think, Sunakkhatta: whether the origin of the world is declared or whether the origin of the world is not declared, does the Dhamma taught by me for that purpose lead the one acting accordingly to the complete wearing away of suffering?’
‘Paññatte vā, bhante, aggaññe, apaññatte vā aggaññe, yassatthāya bhagavatā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti.
‘Whether the origin of the world is declared, venerable sir, or whether the origin of the world is not declared, the Dhamma taught by the Blessed One for that purpose leads the one acting accordingly to the complete wearing away of suffering.’
‘Iti kira, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkhatta, kiṁ aggaññaṁ paññattaṁ karissati? Passa, moghapurisa, yāvañca te idaṁ aparaddhaṁ.
‘So then, Sunakkhatta, whether the origin of the world is declared or whether the origin of the world is not declared, the Dhamma taught by me for that purpose leads the one acting accordingly to the complete wearing away of suffering. In that case, Sunakkhatta, what purpose would declaring the origin of the world serve? See, misguided man, how far you have gone wrong!
Anekapariyāyena kho te, sunakkhatta, mama vaṇṇo bhāsito vajjigāme— itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavāti. Iti kho te, sunakkhatta, anekapariyāyena mama vaṇṇo bhāsito vajjigāme.
In many ways, Sunakkhatta, you have spoken praise of me in the Vajjian village: “The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.” Thus, Sunakkhatta, in many ways you have spoken praise of me in the Vajjian village.
Anekapariyāyena kho te, sunakkhatta, dhammassa vaṇṇo bhāsito vajjigāme— svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. Iti kho te, sunakkhatta, anekapariyāyena dhammassa vaṇṇo bhāsito vajjigāme.
In many ways, Sunakkhatta, you have spoken praise of the Dhamma in the Vajjian village: “The Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, onward leading, to be personally experienced by the wise.” Thus, Sunakkhatta, in many ways you have spoken praise of the Dhamma in the Vajjian village.
Anekapariyāyena kho te, sunakkhatta, saṅghassa vaṇṇo bhāsito vajjigāme— suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassāti. Iti kho te, sunakkhatta, anekapariyāyena saṅghassa vaṇṇo bhāsito vajjigāme.
In many ways, Sunakkhatta, you have spoken praise of the Saṅgha in the Vajjian village: “The community of the Blessed One’s disciples is practicing the good way, practicing the upright way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals—this community of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.” Thus, Sunakkhatta, in many ways you have spoken praise of the Saṅgha in the Vajjian village.
Ārocayāmi kho te, sunakkhatta, paṭivedayāmi kho te, sunakkhatta. Bhavissanti kho te, sunakkhatta, vattāro, no visahi sunakkhatto licchaviputto samaṇe gotame brahmacariyaṁ carituṁ, so avisahanto sikkhaṁ paccakkhāya hīnāyāvattoti. Iti kho te, sunakkhatta, bhavissanti vattāro’ti.
I tell you, Sunakkhatta, I declare to you, Sunakkhatta: there will be those who say of you, Sunakkhatta: “Sunakkhatta, the son of the Licchavis, was unable to lead the spiritual life under the ascetic Gotama; being unable to do so, he renounced the training and reverted back to the lay life.” Thus, Sunakkhatta, there will be those who say this of you.’
Evaṁ kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko.
Even when spoken to by me in this way, Bhaggava, Sunakkhatta, the son of the Licchavis, still departed from this Dhamma and Vinaya, just as one bound for a state of misery and hell.
2. The Story of Korakkhattiya
Ekamidāhaṁ, bhaggava, samayaṁ thūlūsu viharāmi uttarakā nāma thūlūnaṁ nigamo. Atha khvāhaṁ, bhaggava, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sunakkhattena licchaviputtena pacchāsamaṇena uttarakaṁ piṇḍāya pāvisiṁ. Tena kho pana samayena acelo korakkhattiyo kukkuravatiko catukkuṇḍiko chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjati.
On one occasion, Bhaggava, I was dwelling among the Thūlus, in a market town of the Thūlus named Uttaraka. Then, Bhaggava, early in the morning, having dressed and taken my alms bowl and outer robe, I entered Uttaraka for alms with Sunakkhatta, the son of the Licchavis, as my attendant monk. Now at that time, the naked ascetic Korakkhattiya, who practiced dog-duty asceticism, was moving on all fours, eating and consuming food strewn on the ground with his mouth alone.
Addasā kho, bhaggava, sunakkhatto licchaviputto acelaṁ korakkhattiyaṁ kukkuravatikaṁ catukkuṇḍikaṁ chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādantaṁ mukheneva bhuñjantaṁ. Disvānassa etadahosi: ‘sādhurūpo vata bho ayaṁ samaṇo catukkuṇḍiko chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjatī’ti.
Sunakkhatta, the son of the Licchavis, Bhaggava, saw the naked ascetic Korakkhattiya, who practiced dog-duty asceticism, moving on all fours, eating and consuming food strewn on the ground with his mouth alone. Having seen him, it occurred to him: ‘How admirable is this ascetic who moves on all fours, eating and consuming food strewn on the ground with his mouth alone!’
Atha khvāhaṁ, bhaggava, sunakkhattassa licchaviputtassa cetasā cetoparivitakkamaññāya sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti.
Then, Bhaggava, knowing with my mind the chain of thought in the mind of Sunakkhatta, the son of the Licchavis, I said to Sunakkhatta, the son of the Licchavis: ‘Do even you, misguided man, claim to be an ascetic who is a son of the Sakyans?’
‘Kiṁ pana maṁ, bhante, bhagavā evamāha: “tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī”’ti?
‘Why, venerable sir, does the Blessed One say this to me: “Do even you, misguided man, claim to be an ascetic who is a son of the Sakyans?”’
‘Nanu te, sunakkhatta, imaṁ acelaṁ korakkhattiyaṁ kukkuravatikaṁ catukkuṇḍikaṁ chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādantaṁ mukheneva bhuñjantaṁ disvāna etadahosi— sādhurūpo vata bho ayaṁ samaṇo catukkuṇḍiko chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjatī’ti?
‘Sunakkhatta, when you saw this naked ascetic Korakkhattiya, who practices dog-duty asceticism, moving on all fours, eating and consuming food strewn on the ground with his mouth alone, did this thought not occur to you: “How admirable is this ascetic who moves on all fours, eating and consuming food strewn on the ground with his mouth alone!”?’
‘Evaṁ, bhante. Kiṁ pana, bhante, bhagavā arahattassa maccharāyatī’ti?
‘Yes, venerable sir. Why, venerable sir, is the Blessed One envious of Arahantship?’
‘Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi. Api ca tuyhevetaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ, taṁ pajaha. Mā te ahosi dīgharattaṁ ahitāya dukkhāya.
‘I am not envious of Arahantship, misguided man. Rather, this harmful view has arisen in you yourself; abandon it, lest it be for your harm and suffering for a long time.
Yaṁ kho panetaṁ, sunakkhatta, maññasi acelaṁ korakkhattiyaṁ—sādhurūpo ayaṁ samaṇoti. So sattamaṁ divasaṁ alasakena kālaṁ karissati. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati. Kālaṅkatañca naṁ bīraṇatthambake susāne chaḍḍessanti. Ākaṅkhamāno ca tvaṁ, sunakkhatta, acelaṁ korakkhattiyaṁ upasaṅkamitvā puccheyyāsi— jānāsi, āvuso korakkhattiya, attano gatinti? Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ te acelo korakkhattiyo byākarissati— jānāmi, āvuso sunakkhatta, attano gatiṁ; kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno’ti.
As for this naked ascetic Korakkhattiya, Sunakkhatta, of whom you think: “How admirable is this ascetic”—on the seventh day from now he will die of acute indigestion. And having died, he will be reborn among the Kālakañjas, the lowest company of asuras. When he is dead, they will cast him out in the charnel ground among the clumps of vetiver grass. If you wish, Sunakkhatta, you may approach the naked ascetic Korakkhattiya and ask: “Friend Korakkhattiya, do you know your own destination?” And it is possible, Sunakkhatta, that the naked ascetic Korakkhattiya will declare to you: “Friend Sunakkhatta, I know my own destination. I have been reborn among the Kālakañjas, the lowest company of asuras.”’
Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṁ korakkhattiyaṁ etadavoca: ‘byākato khosi, āvuso korakkhattiya, samaṇena gotamena— acelo korakkhattiyo sattamaṁ divasaṁ alasakena kālaṁ karissati. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati. Kālaṅkatañca naṁ bīraṇatthambake susāne chaḍḍessantīti. Yena tvaṁ, āvuso korakkhattiya, mattaṁ mattañca bhattaṁ bhuñjeyyāsi, mattaṁ mattañca pānīyaṁ piveyyāsi. Yathā samaṇassa gotamassa micchā assa vacanan’ti.
Then, Bhaggava, Sunakkhatta, the son of the Licchavis, approached the naked ascetic Korakkhattiya; having approached, he said to the naked ascetic Korakkhattiya: ‘Friend Korakkhattiya, the ascetic Gotama has declared of you: “On the seventh day from now, the naked ascetic Korakkhattiya will die of acute indigestion. And having died, he will be reborn among the Kālakañjas, the lowest company of asuras. When he is dead, they will cast him out in the charnel ground among the clumps of vetiver grass.” Therefore, friend Korakkhattiya, you should eat food in strict moderation and drink water in strict moderation, so that the ascetic Gotama’s word may prove false.’
Atha kho, bhaggava, sunakkhatto licchaviputto ekadvīhikāya sattarattindivāni gaṇesi, yathā taṁ tathāgatassa asaddahamāno. Atha kho, bhaggava, acelo korakkhattiyo sattamaṁ divasaṁ alasakena kālamakāsi. kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajji. kālaṅkatañca naṁ bīraṇatthambake susāne chaḍḍesuṁ.
Then, Bhaggava, Sunakkhatta, the son of the Licchavis, counted off the seven days and nights one by one, not trusting the Tathāgata. And on the seventh day, Bhaggava, the naked ascetic Korakkhattiya died of acute indigestion. Having died, he was reborn among the Kālakañjas, the lowest company of asuras. And when he was dead, they cast him out in the charnel ground among the clumps of vetiver grass.
Assosi kho, bhaggava, sunakkhatto licchaviputto: ‘acelo kira korakkhattiyo alasakena kālaṅkato bīraṇatthambake susāne chaḍḍito’ti. Atha kho, bhaggava, sunakkhatto licchaviputto yena bīraṇatthambakaṁ susānaṁ, yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṁ korakkhattiyaṁ tikkhattuṁ pāṇinā ākoṭesi: ‘jānāsi, āvuso korakkhattiya, attano gatin’ti?
Sunakkhatta, the son of the Licchavis, Bhaggava, heard: ‘The naked ascetic Korakkhattiya, it seems, has died of acute indigestion and been cast out in the charnel ground among the clumps of vetiver grass.’ Then, Bhaggava, Sunakkhatta, the son of the Licchavis, went to the charnel ground among the clumps of vetiver grass, where the naked ascetic Korakkhattiya lay; having approached, he struck the naked ascetic Korakkhattiya three times with his hand: ‘Friend Korakkhattiya, do you know your own destination?’
Atha kho, bhaggava, acelo korakkhattiyo pāṇinā piṭṭhiṁ paripuñchanto vuṭṭhāsi. ‘Jānāmi, āvuso sunakkhatta, attano gatiṁ. Kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno’ti vatvā tattheva uttāno papati.
Then, Bhaggava, rubbing his back with his hand, the naked ascetic Korakkhattiya rose up and said: ‘Friend Sunakkhatta, I know my own destination. I have been reborn among the Kālakañjas, the lowest company of asuras.’ Having spoken thus, he fell back flat on his back right there.
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘Taṁ kiṁ maññasi, sunakkhatta, yatheva te ahaṁ acelaṁ korakkhattiyaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ, aññathā vā’ti?
Then, Bhaggava, Sunakkhatta, the son of the Licchavis, approached me; having approached, he paid homage to me and sat down to one side. While he was seated to one side, Bhaggava, I said this to Sunakkhatta, the son of the Licchavis: ‘What do you think, Sunakkhatta: did the result turn out just as I declared to you concerning the naked ascetic Korakkhattiya, or otherwise?’
‘Yatheva me, bhante, bhagavā acelaṁ korakkhattiyaṁ ārabbha byākāsi, tatheva taṁ vipākaṁ, no aññathā’ti.
‘The result turned out just as the Blessed One declared to me concerning the naked ascetic Korakkhattiya, venerable sir, not otherwise.’
‘Taṁ kiṁ maññasi, sunakkhatta, yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ, akataṁ vā’ti?
‘What do you think, Sunakkhatta: this being the case, has a superhuman miracle of psychic power been performed, or has it not been performed?’
‘Addhā kho, bhante, evaṁ sante kataṁ hoti uttari manussadhammā iddhipāṭihāriyaṁ, no akatan’ti.
‘Surely, venerable sir, this being the case, a superhuman miracle of psychic power has been performed, not unperformed.’
‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi— na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotīti. Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti. Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko.
‘Even when I perform a superhuman miracle of psychic power in this way, misguided man, you say of me: “But, venerable sir, the Blessed One does not perform any superhuman miracle of psychic power for me.” See, misguided man, how far you have gone wrong!’ Even when spoken to by me in this way, Bhaggava, Sunakkhatta, the son of the Licchavis, still departed from this Dhamma and Vinaya, just as one bound for a state of misery and hell.
3. The Story of the Naked Ascetic Kaḷāramaṭṭaka
Ekamidāhaṁ, bhaggava, samayaṁ vesāliyaṁ viharāmi mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena acelo kaḷāramaṭṭako vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. Tassa sattavatapadāni samattāni samādinnāni honti: ‘yāvajīvaṁ acelako assaṁ, na vatthaṁ paridaheyyaṁ, yāvajīvaṁ brahmacārī assaṁ, na methunaṁ dhammaṁ paṭiseveyyaṁ, yāvajīvaṁ surāmaṁseneva yāpeyyaṁ, na odanakummāsaṁ bhuñjeyyaṁ. Puratthimena vesāliṁ udenaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, dakkhiṇena vesāliṁ gotamakaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, pacchimena vesāliṁ sattambaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, uttarena vesāliṁ bahuputtaṁ nāma cetiyaṁ taṁ nātikkameyyan’ti. So imesaṁ sattannaṁ vatapadānaṁ samādānahetu lābhaggappatto ceva yasaggappatto ca vajjigāme.
On one occasion, Bhaggava, I was dwelling at Vesāli, in the Great Forest, in the hall with the peaked roof. Now at that time, the naked ascetic Kaḷāramaṭṭaka was residing at Vesāli, having reached the peak of gain and the peak of fame in the Vajjian village. He had undertaken and maintained seven vows: ‘For life may I be a naked ascetic and never put on garments; for life may I be celibate and never engage in sexual intercourse; for life may I subsist solely on liquor and meat, and never eat boiled rice or sour gruel; I will never go beyond the Udena Shrine to the east of Vesāli; I will never go beyond the Gotamaka Shrine to the south of Vesāli; I will never go beyond the Sattamba Shrine to the west of Vesāli; I will never go beyond the Bahuputta Shrine to the north of Vesāli.’ Because of undertaking these seven vows, he had reached the peak of gain and the peak of fame in the Vajjian village.
Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo kaḷāramaṭṭako tenupasaṅkami; upasaṅkamitvā acelaṁ kaḷāramaṭṭakaṁ pañhaṁ apucchi. Tassa acelo kaḷāramaṭṭako pañhaṁ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Atha kho, bhaggava, sunakkhattassa licchaviputtassa etadahosi: ‘sādhurūpaṁ vata bho arahantaṁ samaṇaṁ āsādimhase. Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā’ti.
Then, Bhaggava, Sunakkhatta, the son of the Licchavis, approached the naked ascetic Kaḷāramaṭṭaka; having approached, he asked the naked ascetic Kaḷāramaṭṭaka a question. When asked the question by him, the naked ascetic Kaḷāramaṭṭaka could not answer. Being unable to answer, he displayed anger, aversion, and bitterness. Then, Bhaggava, it occurred to Sunakkhatta, the son of the Licchavis: ‘We have offended an admirable arahant ascetic! May this not be for our harm and suffering for a long time!’
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti.
Then, Bhaggava, Sunakkhatta, the son of the Licchavis, approached me; having approached, he paid homage to me and sat down to one side. While he was seated to one side, Bhaggava, I said this to Sunakkhatta, the son of the Licchavis: ‘Do even you, misguided man, claim to be an ascetic who is a son of the Sakyans?’
‘Kiṁ pana maṁ, bhante, bhagavā evamāha— tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti?
‘Why, venerable sir, does the Blessed One say this to me: “Do even you, misguided man, claim to be an ascetic who is a son of the Sakyans?”’
‘Nanu tvaṁ, sunakkhatta, acelaṁ kaḷāramaṭṭakaṁ upasaṅkamitvā pañhaṁ apucchi. Tassa te acelo kaḷāramaṭṭako pañhaṁ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Tassa te etadahosi: “sādhurūpaṁ vata bho arahantaṁ samaṇaṁ āsādimhase. Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā”’ti.
‘Did you not, Sunakkhatta, approach the naked ascetic Kaḷāramaṭṭaka and ask him a question? When asked the question by you, the naked ascetic Kaḷāramaṭṭaka could not answer; being unable to answer, he displayed anger, aversion, and bitterness. Then this thought occurred to you: “We have offended an admirable arahant ascetic! May this not be for our harm and suffering for a long time!”’
‘Evaṁ, bhante. Kiṁ pana, bhante, bhagavā arahattassa maccharāyatī’ti?
‘Yes, venerable sir. Why, venerable sir, is the Blessed One envious of Arahantship?’
‘Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi, api ca tuyhevetaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ, taṁ pajaha. Mā te ahosi dīgharattaṁ ahitāya dukkhāya.
‘I am not envious of Arahantship, misguided man. Rather, this harmful view has arisen in you yourself; abandon it, lest it be for your harm and suffering for a long time.
Yaṁ kho panetaṁ, sunakkhatta, maññasi acelaṁ kaḷāramaṭṭakaṁ— sādhurūpo ayaṁ samaṇoti, so nacirasseva parihito sānucāriko vicaranto odanakummāsaṁ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṁ karissatī’ti.
As for this naked ascetic Kaḷāramaṭṭaka, Sunakkhatta, of whom you think: “How admirable is this ascetic”—before long he will put on garments, wander about with a companion, eat boiled rice and sour gruel, cross beyond all the shrines of Vesāli, fall from his fame, and die.’
Atha kho, bhaggava, acelo kaḷāramaṭṭako nacirasseva parihito sānucāriko vicaranto odanakummāsaṁ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālamakāsi.
Then, Bhaggava, before long the naked ascetic Kaḷāramaṭṭaka put on garments, wandered about with a companion, ate boiled rice and sour gruel, crossed beyond all the shrines of Vesāli, fell from his fame, and died.
Assosi kho, bhaggava, sunakkhatto licchaviputto: ‘acelo kira kaḷāramaṭṭako parihito sānucāriko vicaranto odanakummāsaṁ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṅkato’ti. Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘Taṁ kiṁ maññasi, sunakkhatta, yatheva te ahaṁ acelaṁ kaḷāramaṭṭakaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ, aññathā vā’ti?
Sunakkhatta, the son of the Licchavis, Bhaggava, heard: ‘The naked ascetic Kaḷāramaṭṭaka, it seems, put on garments, wandered about with a companion, ate boiled rice and sour gruel, crossed beyond all the shrines of Vesāli, fell from his fame, and died.’ Then, Bhaggava, Sunakkhatta, the son of the Licchavis, approached me; having approached, he paid homage to me and sat down to one side. While he was seated to one side, Bhaggava, I said this to Sunakkhatta, the son of the Licchavis: ‘What do you think, Sunakkhatta: did the result turn out just as I declared to you concerning the naked ascetic Kaḷāramaṭṭaka, or otherwise?’
‘Yatheva me, bhante, bhagavā acelaṁ kaḷāramaṭṭakaṁ ārabbha byākāsi, tatheva taṁ vipākaṁ, no aññathā’ti.
‘The result turned out just as the Blessed One declared to me concerning the naked ascetic Kaḷāramaṭṭaka, venerable sir, not otherwise.’
‘Taṁ kiṁ maññasi, sunakkhatta, yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ akataṁ vā’ti?
‘What do you think, Sunakkhatta: this being the case, has a superhuman miracle of psychic power been performed, or has it not been performed?’
‘Addhā kho, bhante, evaṁ sante kataṁ hoti uttari manussadhammā iddhipāṭihāriyaṁ, no akatan’ti.
‘Surely, venerable sir, this being the case, a superhuman miracle of psychic power has been performed, not unperformed.’
‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi: “na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotī”ti. Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti. Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko.
‘Even when I perform a superhuman miracle of psychic power in this way, misguided man, you say of me: “But, venerable sir, the Blessed One does not perform any superhuman miracle of psychic power for me.” See, misguided man, how far you have gone wrong!’ Even when spoken to by me in this way, Bhaggava, Sunakkhatta, the son of the Licchavis, still departed from this Dhamma and Vinaya, just as one bound for a state of misery and hell.
4. The Story of the Naked Ascetic Pāthikaputta
Ekamidāhaṁ, bhaggava, samayaṁ tattheva vesāliyaṁ viharāmi mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena acelo pāthikaputto vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: ‘samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ. Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya, ahampi upaḍḍhapathaṁ gaccheyyaṁ. Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma. Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi. Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi. Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi. Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī’ti.
On one occasion, Bhaggava, I was dwelling right there at Vesāli, in the Great Forest, in the hall with the peaked roof. Now at that time, the naked ascetic Pāthikaputta was residing at Vesāli, having reached the peak of gain and the peak of fame in the Vajjian village. He spoke thus before the Vesāli assembly: ‘The ascetic Gotama claims knowledge, and I too claim knowledge. One who claims knowledge ought to display a superhuman miracle of psychic power with one who claims knowledge. If the ascetic Gotama comes halfway, I too will go halfway. There we may both perform a superhuman miracle of psychic power. If the ascetic Gotama performs one superhuman miracle of psychic power, I will perform two. If the ascetic Gotama performs two superhuman miracles of psychic power, I will perform four. If the ascetic Gotama performs four superhuman miracles of psychic power, I will perform eight. Thus, whatever number of superhuman miracles of psychic power the ascetic Gotama performs, I will perform double that number!’
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhaggava, sunakkhatto licchaviputto maṁ etadavoca: ‘acelo, bhante, pāthikaputto vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: “samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ. Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya, ahampi upaḍḍhapathaṁ gaccheyyaṁ. Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma. Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi. Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi. Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi. Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī”’ti.
Then, Bhaggava, Sunakkhatta, the son of the Licchavis, approached me; having approached, he paid homage to me and sat down to one side. Seated to one side, Bhaggava, Sunakkhatta, the son of the Licchavis, said to me: ‘Venerable sir, the naked ascetic Pāthikaputta is residing at Vesāli, having reached the peak of gain and the peak of fame in the Vajjian village. He speaks thus before the Vesāli assembly: “The ascetic Gotama claims knowledge, and I too claim knowledge. One who claims knowledge ought to display a superhuman miracle of psychic power with one who claims knowledge. If the ascetic Gotama comes halfway, I too will go halfway. There we may both perform a superhuman miracle of psychic power. If the ascetic Gotama performs one superhuman miracle of psychic power, I will perform two. If the ascetic Gotama performs two superhuman miracles of psychic power, I will perform four. If the ascetic Gotama performs four superhuman miracles of psychic power, I will perform eight. Thus, whatever number of superhuman miracles of psychic power the ascetic Gotama performs, I will perform double that number!”’
Evaṁ vutte, ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘abhabbo kho, sunakkhatta, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
When this was said, Bhaggava, I said to Sunakkhatta, the son of the Licchavis: ‘Sunakkhatta, unless he abandons that speech, unless he abandons that [state of] mind, and unless he relinquishes that view, the naked ascetic Pāthikaputta is incapable of coming into my presence. Even if he should think: “Without abandoning that speech, without abandoning that [state of] mind, and without relinquishing that view, I will go into the presence of the ascetic Gotama,” his head would split apart.’
‘Rakkhatetaṁ, bhante, bhagavā vācaṁ, rakkhatetaṁ sugato vācan’ti.
‘Let the Blessed One watch those words, venerable sir! Let the Accomplished One watch those words!’
‘Kiṁ pana maṁ tvaṁ, sunakkhatta, evaṁ vadesi— rakkhatetaṁ, bhante, bhagavā vācaṁ, rakkhatetaṁ sugato vācan’ti?
‘Why do you say this to me, Sunakkhatta: “Let the Blessed One watch those words, venerable sir! Let the Accomplished One watch those words!”?’
‘Bhagavatā cassa, bhante, esā vācā ekaṁsena odhāritā— abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Acelo ca, bhante, pāthikaputto virūparūpena bhagavato sammukhībhāvaṁ āgaccheyya, tadassa bhagavato musā’ti.
‘Because, venerable sir, the Blessed One has made this categorical statement: “Unless he abandons that speech, unless he abandons that [state of] mind, and unless he relinquishes that view, the naked ascetic Pāthikaputta is incapable of coming into my presence. Even if he should think: ‘Without abandoning that speech, without abandoning that [state of] mind, and without relinquishing that view, I will go into the presence of the ascetic Gotama,’ his head would split apart.” Yet if the naked ascetic Pāthikaputta were to come into the Blessed One’s presence in disguise, venerable sir, then the Blessed One’s word would prove false.’
‘Api nu, sunakkhatta, tathāgato taṁ vācaṁ bhāseyya yā sā vācā dvayagāminī’ti?
‘Sunakkhatta, would the Tathāgata ever utter speech that is ambiguous?’
‘Kiṁ pana, bhante, bhagavatā acelo pāthikaputto cetasā ceto paricca vidito— abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti? Udāhu, devatā bhagavato etamatthaṁ ārocesuṁ— abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti?
‘Venerable sir, is it by having encompassed his mind with your own mind that the naked ascetic Pāthikaputta is known to the Blessed One thus: “Unless he abandons that speech, unless he abandons that [state of] mind, and unless he relinquishes that view, the naked ascetic Pāthikaputta is incapable of coming into my presence. Even if he should think: ‘Without abandoning that speech, without abandoning that [state of] mind, and without relinquishing that view, I will go into the presence of the ascetic Gotama,’ his head would split apart”? Or did deities report this matter to the Blessed One: “Venerable sir, unless he abandons that speech, unless he abandons that [state of] mind, and unless he relinquishes that view, the naked ascetic Pāthikaputta is incapable of coming into the Blessed One’s presence. Even if he should think: ‘Without abandoning that speech, without abandoning that [state of] mind, and without relinquishing that view, I will go into the presence of the ascetic Gotama,’ his head would split apart”?’
‘Cetasā ceto paricca vidito ceva me, sunakkhatta, acelo pāthikaputto— abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Devatāpi me etamatthaṁ ārocesuṁ— abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Ajitopi nāma licchavīnaṁ senāpati adhunā kālaṅkato tāvatiṁsakāyaṁ upapanno. Sopi maṁ upasaṅkamitvā evamārocesi— alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto. Mampi, bhante, acelo pāthikaputto byākāsi vajjigāme— ajito licchavīnaṁ senāpati mahānirayaṁ upapannoti.
‘Sunakkhatta, both by having encompassed his mind with my own mind is the naked ascetic Pāthikaputta known to me thus: “Unless he abandons that speech, unless he abandons that [state of] mind, and unless he relinquishes that view, the naked ascetic Pāthikaputta is incapable of coming into my presence. Even if he should think: ‘Without abandoning that speech, without abandoning that [state of] mind, and without relinquishing that view, I will go into the presence of the ascetic Gotama,’ his head would split apart”; and deities also reported this matter to me: “Venerable sir, unless he abandons that speech, unless he abandons that [state of] mind, and unless he relinquishes that view, the naked ascetic Pāthikaputta is incapable of coming into the Blessed One’s presence. Even if he should think: ‘Without abandoning that speech, without abandoning that [state of] mind, and without relinquishing that view, I will go into the presence of the ascetic Gotama,’ his head would split apart.” Furthermore, Ajita, the general of the Licchavis, who recently passed away and was reborn in the company of the Thirty-Three, also approached me and reported thus: “Venerable sir, the naked ascetic Pāthikaputta is shameless; venerable sir, the naked ascetic Pāthikaputta is a liar! Of me too, venerable sir, the naked ascetic Pāthikaputta declared in the Vajjian village: ‘Ajita, the general of the Licchavis, has been reborn in the Great Hell.’
Na kho panāhaṁ, bhante, mahānirayaṁ upapanno; tāvatiṁsakāyamhi upapanno. Alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto; abhabbo ca, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.
Yet I, venerable sir, was not reborn in the Great Hell; I was reborn in the company of the Thirty-Three. Venerable sir, the naked ascetic Pāthikaputta is shameless; venerable sir, the naked ascetic Pāthikaputta is a liar! And unless he abandons that speech, unless he abandons that [state of] mind, and unless he relinquishes that view, venerable sir, the naked ascetic Pāthikaputta is incapable of coming into the Blessed One’s presence. Even if he should think: ‘Without abandoning that speech, without abandoning that [state of] mind, and without relinquishing that view, I will go into the presence of the ascetic Gotama,’ his head would split apart.”
Iti kho, sunakkhatta, cetasā ceto paricca vidito ceva me acelo pāthikaputto abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Devatāpi me etamatthaṁ ārocesuṁ— abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.
Thus, Sunakkhatta, both by having encompassed his mind with my own mind is the naked ascetic Pāthikaputta known to me: “Unless he abandons that speech, unless he abandons that [state of] mind, and unless he relinquishes that view, the naked ascetic Pāthikaputta is incapable of coming into my presence. Even if he should think: ‘Without abandoning that speech, without abandoning that [state of] mind, and without relinquishing that view, I will go into the presence of the ascetic Gotama,’ his head would split apart”; and deities also reported this matter to me: “Venerable sir, unless he abandons that speech, unless he abandons that [state of] mind, and unless he relinquishes that view, the naked ascetic Pāthikaputta is incapable of coming into the Blessed One’s presence. Even if he should think: ‘Without abandoning that speech, without abandoning that [state of] mind, and without relinquishing that view, I will go into the presence of the ascetic Gotama,’ his head would split apart.”
So kho panāhaṁ, sunakkhatta, vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamissāmi divāvihārāya. Yassadāni tvaṁ, sunakkhatta, icchasi, tassa ārocehī’ti.
Now, Sunakkhatta, after walking for alms in Vesāli and returning from my alms round after my meal, I shall go to the park of the naked ascetic Pāthikaputta for the day’s abiding. Tell whomever you wish, Sunakkhatta.’
5. The Discussion on the Miracle of Psychic Power
Atha khvāhaṁ, bhaggava, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisiṁ. Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṁ divāvihārāya. Atha kho, bhaggava, sunakkhatto licchaviputto taramānarūpo vesāliṁ pavisitvā yena abhiññātā abhiññātā licchavī tenupasaṅkami; upasaṅkamitvā abhiññāte abhiññāte licchavī etadavoca: ‘esāvuso, bhagavā vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṁ samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissatī’ti. Atha kho, bhaggava, abhiññātānaṁ abhiññātānaṁ licchavīnaṁ etadahosi: ‘sādhurūpānaṁ kira, bho, samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissati; handa vata, bho, gacchāmā’ti.
Then, Bhaggava, early in the morning, having dressed and taken my alms bowl and outer robe, I entered Vesāli for alms. After going on alms round in Vesāli and returning from my alms round after my meal, I went to the park of the naked ascetic Pāthikaputta for the day’s abiding. Then, Bhaggava, Sunakkhatta, the son of the Licchavis, hurriedly entered Vesāli and approached the most prominent Licchavis; having approached, he said to the most prominent Licchavis: ‘Friends, after walking for alms in Vesāli and returning from his alms round after his meal, the Blessed One has gone to the park of the naked ascetic Pāthikaputta for the day’s abiding. Come forth, venerable ones! Come forth, venerable ones! There is going to be a superhuman miracle of psychic power by admirable ascetics!’ Then, Bhaggava, it occurred to the most prominent Licchavis: ‘There is going to be a superhuman miracle of psychic power by admirable ascetics, it seems! Come, sirs, let us go!’
Yena ca abhiññātā abhiññātā brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā tenupasaṅkami. upasaṅkamitvā abhiññāte abhiññāte nānātitthiye samaṇabrāhmaṇe etadavoca: ‘esāvuso, bhagavā vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṁ samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissatī’ti. Atha kho, bhaggava, abhiññātānaṁ abhiññātānaṁ nānātitthiyānaṁ samaṇabrāhmaṇānaṁ etadahosi: ‘sādhurūpānaṁ kira, bho, samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissati; handa vata, bho, gacchāmā’ti.
And he approached the most prominent affluent brahmins, wealthy householders, and ascetics and brahmins of various sects; having approached, he said to the most prominent ascetics and brahmins of various sects: ‘Friends, after walking for alms in Vesāli and returning from his alms round after his meal, the Blessed One has gone to the park of the naked ascetic Pāthikaputta for the day’s abiding. Come forth, venerable ones! Come forth, venerable ones! There is going to be a superhuman miracle of psychic power by admirable ascetics!’ Then, Bhaggava, it occurred to the most prominent ascetics and brahmins of various sects: ‘There is going to be a superhuman miracle of psychic power by admirable ascetics, it seems! Come, sirs, let us go!’
Atha kho, bhaggava, abhiññātā abhiññātā licchavī, abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṁsu. Sā esā, bhaggava, parisā mahā hoti anekasatā anekasahassā.
Then, Bhaggava, the most prominent Licchavis, along with the most prominent affluent brahmins, wealthy householders, and ascetics and brahmins of various sects, went to the park of the naked ascetic Pāthikaputta. That assembly, Bhaggava, was immense, numbering several hundreds and several thousands.
Assosi kho, bhaggava, acelo pāthikaputto: ‘abhikkantā kira abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo mayhaṁ ārāme divāvihāraṁ nisinno’ti. Sutvānassa bhayaṁ chambhitattaṁ lomahaṁso udapādi. Atha kho, bhaggava, acelo pāthikaputto bhīto saṁviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkami.
The naked ascetic Pāthikaputta, Bhaggava, heard: ‘The most prominent Licchavis have come forth, it seems, along with the most prominent affluent brahmins, wealthy householders, and ascetics and brahmins of various sects; and the ascetic Gotama is sitting in my park for the day’s abiding.’ Hearing this, fear, consternation, and hair-raising terror arose in him. Then, Bhaggava, frightened, agitated, with his hair standing on end, the naked ascetic Pāthikaputta went to the Tindukakhāṇu wanderers’ park.
Assosi kho, bhaggava, sā parisā: ‘acelo kira pāthikaputto bhīto saṁviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkanto’ti. Atha kho, bhaggava, sā parisā aññataraṁ purisaṁ āmantesi: ‘Ehi tvaṁ, bho purisa, yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkama. upasaṅkamitvā acelaṁ pāthikaputtaṁ evaṁ vadehi: “abhikkamāvuso, pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā, samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno; bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ. Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya ahampi upaḍḍhapathaṁ gaccheyyaṁ. Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma. Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi. Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi. Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi. Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī”ti abhikkamasseva kho āvuso pāthikaputta, upaḍḍhapathaṁ. Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno’ti.
That assembly, Bhaggava, heard: ‘Frightened, agitated, with his hair standing on end, the naked ascetic Pāthikaputta has gone to the Tindukakhāṇu wanderers’ park, it seems.’ Then, Bhaggava, that assembly addressed a certain man: ‘Come, good man, go to the Tindukakhāṇu wanderers’ park, where the naked ascetic Pāthikaputta is; having approached, say this to the naked ascetic Pāthikaputta: “Come forth, friend Pāthikaputta! The most prominent Licchavis have come forth, along with the most prominent affluent brahmins, wealthy householders, and ascetics and brahmins of various sects; and the ascetic Gotama is sitting in the venerable one’s park for the day’s abiding. Now, friend Pāthikaputta, you spoke this word before the Vesāli assembly: ‘The ascetic Gotama claims knowledge, and I too claim knowledge. One who claims knowledge ought to display a superhuman miracle of psychic power with one who claims knowledge. If the ascetic Gotama comes halfway, I too will go halfway. There we may both perform a superhuman miracle of psychic power. If the ascetic Gotama performs one superhuman miracle of psychic power, I will perform two. If the ascetic Gotama performs two superhuman miracles of psychic power, I will perform four. If the ascetic Gotama performs four superhuman miracles of psychic power, I will perform eight. Thus, whatever number of superhuman miracles of psychic power the ascetic Gotama performs, I will perform double that number!’ Come forth halfway, friend Pāthikaputta! The ascetic Gotama has arrived first of all and is sitting in the venerable one’s park for the day’s abiding.”’
Evaṁ, bhoti kho, bhaggava, so puriso tassā parisāya paṭissutvā yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṁ pāthikaputtaṁ etadavoca: ‘abhikkamāvuso pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā— samaṇopi gotamo ñāṇavādo; ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ …pe… taddiguṇaṁ taddiguṇāhaṁ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṁ. Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno’ti.
‘Yes, sirs,’ that man replied to that assembly, Bhaggava, and went to the Tindukakhāṇu wanderers’ park, where the naked ascetic Pāthikaputta was; having approached, he said to the naked ascetic Pāthikaputta: ‘Come forth, friend Pāthikaputta! The most prominent Licchavis have come forth, along with the most prominent affluent brahmins, wealthy householders, and ascetics and brahmins of various sects; and the ascetic Gotama is sitting in the venerable one’s park for the day’s abiding. Now, friend Pāthikaputta, you spoke this word before the Vesāli assembly: “The ascetic Gotama claims knowledge, and I too claim knowledge. One who claims knowledge ought to display a superhuman miracle of psychic power with one who claims knowledge ... I will perform double that number!” Come forth halfway, friend Pāthikaputta! The ascetic Gotama has arrived first of all and is sitting in the venerable one’s park for the day’s abiding.’
Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ. Atha kho so, bhaggava, puriso acelaṁ pāthikaputtaṁ etadavoca: ‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ.
When this was said, Bhaggava, the naked ascetic Pāthikaputta said, ‘I am coming, friend! I am coming, friend!’—yet he merely wriggled right there, unable even to rise from his seat. Then, Bhaggava, that man said to the naked ascetic Pāthikaputta: ‘How is it with you, friend Pāthikaputta? Are your buttocks stuck to the bench, or is the bench stuck to your buttocks? Saying, “I am coming, friend! I am coming, friend!” you merely wriggle right there, unable even to rise from your seat!’ Even when spoken to in this way, Bhaggava, the naked ascetic Pāthikaputta said, ‘I am coming, friend! I am coming, friend!’—yet he merely wriggled right there, unable even to rise from his seat.
Yadā kho so, bhaggava, puriso aññāsi: ‘parābhūtarūpo ayaṁ acelo pāthikaputto. Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Atha taṁ parisaṁ āgantvā evamārocesi: ‘parābhūtarūpo, bho, acelo pāthikaputto. Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: ‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
When that man, Bhaggava, recognized: ‘This naked ascetic Pāthikaputta is utterly defeated; saying, “I am coming, friend! I am coming, friend!” he merely wriggles right there, unable even to rise from his seat,’ he returned to that assembly and reported thus: ‘Sirs, the naked ascetic Pāthikaputta is utterly defeated! Saying, “I am coming, friend! I am coming, friend!” he merely wriggles right there, unable even to rise from his seat.’ When this was said, Bhaggava, I said to that assembly: ‘Friends, unless he abandons that speech, unless he abandons that [state of] mind, and unless he relinquishes that view, the naked ascetic Pāthikaputta is incapable of coming into my presence. Even if he should think: “Without abandoning that speech, without abandoning that [state of] mind, and without relinquishing that view, I will go into the presence of the ascetic Gotama,” his head would split apart.’
Paṭhamabhāṇavāro niṭṭhito.
The first recitation section is finished.
Atha kho, bhaggava, aññataro licchavimahāmatto uṭṭhāyāsanā taṁ parisaṁ etadavoca: ‘tena hi, bho, muhuttaṁ tāva āgametha, yāvāhaṁ gacchāmi. Appeva nāma ahampi sakkuṇeyyaṁ acelaṁ pāthikaputtaṁ imaṁ parisaṁ ānetun’ti.
Then, Bhaggava, a certain Licchavi minister rose from his seat and said to that assembly: ‘Well then, sirs, wait a moment while I go. Perhaps I may be able to bring the naked ascetic Pāthikaputta to this assembly.’
Atha kho so, bhaggava, licchavimahāmatto yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṁ pāthikaputtaṁ etadavoca: ‘abhikkamāvuso pāthikaputta, abhikkantaṁ te seyyo, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā— samaṇopi gotamo ñāṇavādo …pe… taddiguṇaṁ taddiguṇāhaṁ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṁ. Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā— abhabbo kho acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṁ karissāma, samaṇassa gotamassa parājayan’ti.
Then, Bhaggava, that Licchavi minister went to the Tindukakhāṇu wanderers’ park, where the naked ascetic Pāthikaputta was; having approached, he said to the naked ascetic Pāthikaputta: ‘Come forth, friend Pāthikaputta! It is better for you to come forth. The most prominent Licchavis have come forth, along with the most prominent affluent brahmins, wealthy householders, and ascetics and brahmins of various sects; and the ascetic Gotama is sitting in the venerable one’s park for the day’s abiding. Now, friend Pāthikaputta, you spoke this word before the Vesāli assembly: “The ascetic Gotama claims knowledge ... I will perform double that number!” Come forth halfway, friend Pāthikaputta! The ascetic Gotama has arrived first of all and is sitting in the venerable one’s park for the day’s abiding. And the ascetic Gotama has spoken this word in the assembly, friend Pāthikaputta: “Unless he abandons that speech, unless he abandons that [state of] mind, and unless he relinquishes that view, the naked ascetic Pāthikaputta is incapable of coming into my presence. Even if he should think: ‘Without abandoning that speech, without abandoning that [state of] mind, and without relinquishing that view, I will go into the presence of the ascetic Gotama,’ his head would split apart.” Come forth, friend Pāthikaputta! By your merely coming forth we shall declare victory for you and defeat for the ascetic Gotama!’
Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ. Atha kho so, bhaggava, licchavimahāmatto acelaṁ pāthikaputtaṁ etadavoca: ‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ.
When this was said, Bhaggava, the naked ascetic Pāthikaputta said, ‘I am coming, friend! I am coming, friend!’—yet he merely wriggled right there, unable even to rise from his seat. Then, Bhaggava, that Licchavi minister said to the naked ascetic Pāthikaputta: ‘How is it with you, friend Pāthikaputta? Are your buttocks stuck to the bench, or is the bench stuck to your buttocks? Saying, “I am coming, friend! I am coming, friend!” you merely wriggle right there, unable even to rise from your seat!’ Even when spoken to in this way, Bhaggava, the naked ascetic Pāthikaputta said, ‘I am coming, friend! I am coming, friend!’—yet he merely wriggled right there, unable even to rise from his seat.
Yadā kho so, bhaggava, licchavimahāmatto aññāsi: ‘parābhūtarūpo ayaṁ acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Atha taṁ parisaṁ āgantvā evamārocesi: ‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: ‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṁ licchavīnaṁ evamassa— mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā goyugehi āviñcheyyāmāti, tā varattā chijjeyyuṁ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
When that Licchavi minister, Bhaggava, recognized: ‘This naked ascetic Pāthikaputta is utterly defeated; saying, “I am coming, friend! I am coming, friend!” he merely wriggles right there, unable even to rise from his seat,’ he returned to that assembly and reported thus: ‘Sirs, the naked ascetic Pāthikaputta is utterly defeated! Saying, “I am coming, friend! I am coming, friend!” he merely wriggles right there, unable even to rise from his seat.’ When this was said, Bhaggava, I said to that assembly: ‘Friends, unless he abandons that speech, unless he abandons that [state of] mind, and unless he relinquishes that view, the naked ascetic Pāthikaputta is incapable of coming into my presence. Even if he should think: “Without abandoning that speech, without abandoning that [state of] mind, and without relinquishing that view, I will go into the presence of the ascetic Gotama,” his head would split apart. Even if it should occur to the venerable Licchavis: “Let us bind the naked ascetic Pāthikaputta with leather straps and drag him with yokes of oxen,” those leather straps would break, or Pāthikaputta would break. But unless he abandons that speech, unless he abandons that [state of] mind, and unless he relinquishes that view, the naked ascetic Pāthikaputta is incapable of coming into my presence. Even if he should think: “Without abandoning that speech, without abandoning that [state of] mind, and without relinquishing that view, I will go into the presence of the ascetic Gotama,” his head would split apart.’
Atha kho, bhaggava, jāliyo dārupattikantevāsī uṭṭhāyāsanā taṁ parisaṁ etadavoca: ‘tena hi, bho, muhuttaṁ tāva āgametha, yāvāhaṁ gacchāmi; appeva nāma ahampi sakkuṇeyyaṁ acelaṁ pāthikaputtaṁ imaṁ parisaṁ ānetun’ti.
Then, Bhaggava, Jāliya, pupil of the wooden-bowl ascetic, rose from his seat and said to that assembly: ‘Well then, sirs, wait a moment while I go. Perhaps I too may be able to bring the naked ascetic Pāthikaputta to this assembly.’
Atha kho, bhaggava, jāliyo dārupattikantevāsī yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṁ pāthikaputtaṁ etadavoca: ‘abhikkamāvuso pāthikaputta, abhikkantaṁ te seyyo. Abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā— samaṇopi gotamo ñāṇavādo …pe… taddiguṇaṁ taddiguṇāhaṁ karissāmīti. Abhikkamasseva, kho āvuso pāthikaputta, upaḍḍhapathaṁ. Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā— abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṁ licchavīnaṁ evamassa— mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā goyugehi āviñcheyyāmāti. Tā varattā chijjeyyuṁ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ āgaccheyyanti, muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṁ karissāma, samaṇassa gotamassa parājayan’ti.
Then, Bhaggava, Jāliya, pupil of the wooden-bowl ascetic, went to the Tindukakhāṇu wanderers’ park, where the naked ascetic Pāthikaputta was; having approached, he said to the naked ascetic Pāthikaputta: ‘Come forth, friend Pāthikaputta! It is better for you to come forth. The most prominent Licchavis have come forth, along with the most prominent affluent brahmins, wealthy householders, and ascetics and brahmins of various sects; and the ascetic Gotama is sitting in the venerable one’s park for the day’s abiding. Now, friend Pāthikaputta, you spoke this word before the Vesāli assembly: “The ascetic Gotama claims knowledge ... I will perform double that number!” Come forth halfway, friend Pāthikaputta! The ascetic Gotama has arrived first of all and is sitting in the venerable one’s park for the day’s abiding. And the ascetic Gotama has spoken this word in the assembly, friend Pāthikaputta: “Unless he abandons that speech, unless he abandons that [state of] mind, and unless he relinquishes that view, the naked ascetic Pāthikaputta is incapable of coming into my presence. Even if he should think: ‘Without abandoning that speech, without abandoning that [state of] mind, and without relinquishing that view, I will go into the presence of the ascetic Gotama,’ his head would split apart. Even if it should occur to the venerable Licchavis: ‘Let us bind the naked ascetic Pāthikaputta with leather straps and drag him with yokes of oxen,’ those leather straps would break, or Pāthikaputta would break. But unless he abandons that speech, unless he abandons that [state of] mind, and unless he relinquishes that view, the naked ascetic Pāthikaputta is incapable of coming into my presence. Even if he should think: ‘Without abandoning that speech, without abandoning that [state of] mind, and without relinquishing that view, I will go into the presence of the ascetic Gotama,’ his head would split apart.” Come forth, friend Pāthikaputta! By your merely coming forth we shall declare victory for you and defeat for the ascetic Gotama!’
Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ. Atha kho, bhaggava, jāliyo dārupattikantevāsī acelaṁ pāthikaputtaṁ etadavoca: ‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātunti.
When this was said, Bhaggava, the naked ascetic Pāthikaputta said, ‘I am coming, friend! I am coming, friend!’—yet he merely wriggled right there, unable even to rise from his seat. Then, Bhaggava, Jāliya, pupil of the wooden-bowl ascetic, said to the naked ascetic Pāthikaputta: ‘How is it with you, friend Pāthikaputta? Are your buttocks stuck to the bench, or is the bench stuck to your buttocks? Saying, “I am coming, friend! I am coming, friend!” you merely wriggle right there, unable even to rise from your seat!’ Even when spoken to in this way, Bhaggava, the naked ascetic Pāthikaputta said, ‘I am coming, friend! I am coming, friend!’—yet he merely wriggled right there, unable even to rise from his seat.
Yadā kho, bhaggava, jāliyo dārupattikantevāsī aññāsi: ‘parābhūtarūpo ayaṁ acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti, atha naṁ etadavoca—
When Jāliya, pupil of the wooden-bowl ascetic, Bhaggava, recognized: ‘This naked ascetic Pāthikaputta is utterly defeated; saying, “I am coming, friend! I am coming, friend!” he merely wriggles right there, unable even to rise from his seat,’ he said this to him—
Bhūtapubbaṁ, āvuso pāthikaputta, sīhassa migarañño etadahosi: ‘yannūnāhaṁ aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappeyyaṁ. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhameyyaṁ, āsayā nikkhamitvā vijambheyyaṁ, vijambhitvā samantā catuddisā anuvilokeyyaṁ, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadeyyaṁ, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkameyyaṁ. So varaṁ varaṁ migasaṅghe vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupeyyan’ti.
‘Once in the past, friend Pāthikaputta, it occurred to a lion, the king of animals: “Why don’t I make my lair near a certain forest grove? Having made my lair there, in the evening time I could leave my lair; having left my lair, I could stretch; having stretched, I could look around in all four directions; having looked around in all four directions, I could roar my lion’s roar three times; having roared my lion’s roar three times, I could depart to search for food. Having struck down the finest beasts in the herd and feasted on the tenderest cuts of meat, I could return to that very lair.”
Atha kho, āvuso, so sīho migarājā aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappesi. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadi, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkāmi. So varaṁ varaṁ migasaṅghe vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupesi.
Then, friend, that lion, the king of animals, made his lair near a certain forest grove. Having made his lair there, in the evening time he left his lair; having left his lair, he stretched; having stretched, he looked around in all four directions; having looked around in all four directions, he roared his lion’s roar three times; having roared his lion’s roar three times, he departed to search for food. Having struck down the finest beasts in the herd and feasted on the tenderest cuts of meat, he returned to that very lair.
Tasseva kho, āvuso pāthikaputta, sīhassa migarañño vighāsasaṁvaḍḍho jarasiṅgālo ditto ceva balavā ca. Atha kho, āvuso, tassa jarasiṅgālassa etadahosi: ‘ko cāhaṁ, ko sīho migarājā. Yannūnāhampi aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappeyyaṁ. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhameyyaṁ, āsayā nikkhamitvā vijambheyyaṁ, vijambhitvā samantā catuddisā anuvilokeyyaṁ, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadeyyaṁ, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkameyyaṁ. So varaṁ varaṁ migasaṅghe vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupeyyan’ti.
Now, friend Pāthikaputta, an old jackal had grown up on the leftovers of that lion, the king of animals, and had become stout and strong. Then, friend, it occurred to that old jackal: “Who am I, and who is the lion, the king of animals? Why don’t I too make my lair near a certain forest grove? Having made my lair there, in the evening time I could leave my lair; having left my lair, I could stretch; having stretched, I could look around in all four directions; having looked around in all four directions, I could roar a lion’s roar three times; having roared a lion’s roar three times, I could depart to search for food. Having struck down the finest beasts in the herd and feasted on the tenderest cuts of meat, I could return to that very lair.”
Atha kho so, āvuso, jarasiṅgālo aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappesi. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadissāmīti siṅgālakaṁyeva anadi bheraṇḍakaṁyeva anadi, ke ca chave siṅgāle, ke pana sīhanādeti.
Then, friend, that old jackal made his lair near a certain forest grove. Having made his lair there, in the evening time he left his lair; having left his lair, he stretched; having stretched, he looked around in all four directions; having looked around in all four directions, thinking, “I will roar a lion’s roar three times!” he only let out a jackal’s howl, only a miserable yelp. For what is a wretched jackal compared to a lion’s roar?
Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanāti.
In the same way, friend Pāthikaputta, living in the wake of the Accomplished One’s achievements and feeding on the leftovers of the Accomplished One, you fancy that you can assail Tathāgatas, Arahants, perfectly Awakened Ones! What are wretched Pāthikaputtas compared to assailing Tathāgatas, Arahants, perfectly Awakened Ones?’
Yato kho, bhaggava, jāliyo dārupattikantevāsī iminā opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. Atha naṁ etadavoca:
When Jāliya, pupil of the wooden-bowl ascetic, Bhaggava, could not budge the naked ascetic Pāthikaputta from his seat even with this simile, he said this to him:
‘Sīhoti attānaṁ samekkhiyāna,
Amaññi kotthu migarājāhamasmi;
Tatheva so siṅgālakaṁ anadi,
Ke ca chave siṅgāle ke pana sīhanādeti.
‘Viewing himself as a lion,
the jackal imagined: “I am the king of beasts!”
Yet he only let out a jackal’s howl—
for what is a wretched jackal compared to a lion’s roar?
Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanā’ti.
In the same way, friend Pāthikaputta, living in the wake of the Accomplished One’s achievements and feeding on the leftovers of the Accomplished One, you fancy that you can assail Tathāgatas, Arahants, perfectly Awakened Ones! What are wretched Pāthikaputtas compared to assailing Tathāgatas, Arahants, perfectly Awakened Ones?’
Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. Atha naṁ etadavoca:
When Jāliya, pupil of the wooden-bowl ascetic, Bhaggava, could not budge the naked ascetic Pāthikaputta from his seat even with this simile, he said this to him:
‘Aññaṁ anucaṅkamanaṁ,
Attānaṁ vighāse samekkhiya;
Yāva attānaṁ na passati,
Kotthu tāva byagghoti maññati.
‘Following along in another’s tracks,
seeing himself fattened on leftovers,
so long as he does not see himself,
the jackal fancies himself a tiger.
Tatheva so siṅgālakaṁ anadi,
Ke ca chave siṅgāle ke pana sīhanādeti.
Yet he only let out a jackal’s howl—
for what is a wretched jackal compared to a lion’s roar?
Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanā’ti.
In the same way, friend Pāthikaputta, living in the wake of the Accomplished One’s achievements and feeding on the leftovers of the Accomplished One, you fancy that you can assail Tathāgatas, Arahants, perfectly Awakened Ones! What are wretched Pāthikaputtas compared to assailing Tathāgatas, Arahants, perfectly Awakened Ones?’
Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. Atha naṁ etadavoca:
When Jāliya, pupil of the wooden-bowl ascetic, Bhaggava, could not budge the naked ascetic Pāthikaputta from his seat even with this simile, he said this to him:
‘Bhutvāna bheke khalamūsikāyo,
Kaṭasīsu khittāni ca koṇapāni;
Mahāvane suññavane vivaḍḍho,
Amaññi kotthu migarājāhamasmi;
Tatheva so siṅgālakaṁ anadi,
Ke ca chave siṅgāle ke pana sīhanādeti.
‘Having eaten frogs and threshing-floor mice,
and corpses cast into charnel grounds,
grown up in the great, empty forest,
the jackal imagined: “I am the king of beasts!”
Yet he only let out a jackal’s howl—
for what is a wretched jackal compared to a lion’s roar?
Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanā’ti.
In the same way, friend Pāthikaputta, living in the wake of the Accomplished One’s achievements and feeding on the leftovers of the Accomplished One, you fancy that you can assail Tathāgatas, Arahants, perfectly Awakened Ones! What are wretched Pāthikaputtas compared to assailing Tathāgatas, Arahants, perfectly Awakened Ones?’
Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. Atha taṁ parisaṁ āgantvā evamārocesi: ‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti.
When Jāliya, pupil of the wooden-bowl ascetic, Bhaggava, could not budge the naked ascetic Pāthikaputta from his seat even with this simile, he returned to that assembly and reported thus: ‘Sirs, the naked ascetic Pāthikaputta is utterly defeated! Saying, “I am coming, friend! I am coming, friend!” he merely wriggles right there, unable even to rise from his seat.’
Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: ‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. Sacepāyasmantānaṁ licchavīnaṁ evamassa— mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā nāgehi āviñcheyyāmāti. Tā varattā chijjeyyuṁ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
When this was said, Bhaggava, I said to that assembly: ‘Friends, unless he abandons that speech, unless he abandons that [state of] mind, and unless he relinquishes that view, the naked ascetic Pāthikaputta is incapable of coming into my presence. Even if he should think: “Without abandoning that speech, without abandoning that [state of] mind, and without relinquishing that view, I will go into the presence of the ascetic Gotama,” his head would split apart. Even if it should occur to the venerable Licchavis: “Let us bind the naked ascetic Pāthikaputta with leather straps and drag him with elephants,” those leather straps would break, or Pāthikaputta would break. But unless he abandons that speech, unless he abandons that [state of] mind, and unless he relinquishes that view, the naked ascetic Pāthikaputta is incapable of coming into my presence. Even if he should think: “Without abandoning that speech, without abandoning that [state of] mind, and without relinquishing that view, I will go into the presence of the ascetic Gotama,” his head would split apart.’
Atha khvāhaṁ, bhaggava, taṁ parisaṁ dhammiyā kathāya sandassesiṁ samādapesiṁ samuttejesiṁ sampahaṁsesiṁ, taṁ parisaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā mahābandhanā mokkhaṁ karitvā caturāsītipāṇasahassāni mahāviduggā uddharitvā tejodhātuṁ samāpajjitvā sattatālaṁ vehāsaṁ abbhuggantvā aññaṁ sattatālampi acciṁ abhinimminitvā pajjalitvā dhūmāyitvā mahāvane kūṭāgārasālāyaṁ paccuṭṭhāsiṁ.
Then, Bhaggava, I instructed, encouraged, inspired, and gladdened that assembly with a talk on the Dhamma. Having instructed, encouraged, inspired, and gladdened that assembly with a talk on the Dhamma, having freed eighty-four thousand beings from the great bondage and lifted them out of the great abyss, I entered the fire element, rose into the air to the height of seven palm trees, created a flame another seven palm trees high, blazed and smoked, and reappeared in the Great Forest at the hall with the peaked roof.
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘Taṁ kiṁ maññasi, sunakkhatta, yatheva te ahaṁ acelaṁ pāthikaputtaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ aññathā vā’ti?
Then, Bhaggava, Sunakkhatta, the son of the Licchavis, approached me; having approached, he paid homage to me and sat down to one side. While he was seated to one side, Bhaggava, I said this to Sunakkhatta, the son of the Licchavis: ‘What do you think, Sunakkhatta: did the result turn out just as I declared to you concerning the naked ascetic Pāthikaputta, or otherwise?’
‘Yatheva me, bhante, bhagavā acelaṁ pāthikaputtaṁ ārabbha byākāsi, tatheva taṁ vipākaṁ, no aññathā’ti.
‘The result turned out just as the Blessed One declared to me concerning the naked ascetic Pāthikaputta, venerable sir, not otherwise.’
‘Taṁ kiṁ maññasi, sunakkhatta, yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ, akataṁ vā’ti?
‘What do you think, Sunakkhatta: this being the case, has a superhuman miracle of psychic power been performed, or has it not been performed?’
‘Addhā kho, bhante, evaṁ sante kataṁ hoti uttari manussadhammā iddhipāṭihāriyaṁ, no akatan’ti.
‘Surely, venerable sir, this being the case, a superhuman miracle of psychic power has been performed, not unperformed.’
‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi— na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotīti. Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti.
‘Even when I perform a superhuman miracle of psychic power in this way, misguided man, you say of me: “But, venerable sir, the Blessed One does not perform any superhuman miracle of psychic power for me.” See, misguided man, how far you have gone wrong!’
Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko.
Even when spoken to by me in this way, Bhaggava, Sunakkhatta, the son of the Licchavis, still departed from this Dhamma and Vinaya, just as one bound for a state of misery and hell.
6. The Discussion on Declaring the Origin of the World
Aggaññañcāhaṁ, bhaggava, pajānāmi. Tañca pajānāmi, tato ca uttaritaraṁ pajānāmi, tañca pajānaṁ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā, yadabhijānaṁ tathāgato no anayaṁ āpajjati.
I know the origin of the world, Bhaggava. I know that, and I know what goes beyond that; yet knowing that, I do not obstinately grasp it, and for me, not grasping it, quenching is personally known—directly knowing which, the Tathāgata does not fall into misfortune.
Santi, bhaggava, eke samaṇabrāhmaṇā issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapenti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te ca me evaṁ puṭṭhā, ‘āmo’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘kathaṁvihitakaṁ pana tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṁ puṭṭho byākaromi:
There are, Bhaggava, some ascetics and brahmins who declare it as their traditional doctrine that the origin of the world is created by a Supreme Deity, created by Brahmā. Having approached them, I say: ‘Is it true, venerable sirs, that you declare it as your traditional doctrine that the origin of the world is created by a Supreme Deity, created by Brahmā?’ When asked by me in this way, they confirm: ‘Yes.’ Then I say to them: ‘But in what way, venerable sirs, do you declare it as your traditional doctrine that the origin of the world is created by a Supreme Deity, created by Brahmā?’ Being asked by me, they cannot answer; unable to answer, they question me in return. Being asked, I explain to them:
‘Hoti kho so, āvuso, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati. Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.
‘There comes a time, friends, when, after a very long period has passed, this world contracts. As the world contracts, sentient beings are mostly reborn in the realm of Streaming Radiance. There they are mind-made, feeding on uplifting joy, self-luminous, wandering in midair, abiding in radiance, and they remain like that for a very long time.
Hoti kho so, āvuso, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati. Vivaṭṭamāne loke suññaṁ brahmavimānaṁ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjati. So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī, ciraṁ dīghamaddhānaṁ tiṭṭhati.
There comes a time, friends, when, after a very long period has passed, this world expands. As the world expands, an empty Brahmā mansion appears. Then a certain sentient being—due to the running out of their lifespan or merit—passes away from that host of radiant deities and is reborn in that empty Brahmā mansion. There they are mind-made, feeding on uplifting joy, self-luminous, wandering in midair, abiding in radiance, and they remain like that for a very long time.
Tassa tattha ekakassa dīgharattaṁ nivusitattā anabhirati paritassanā uppajjati— aho vata aññepi sattā itthattaṁ āgaccheyyunti.
But after staying there all alone for a long time, dissatisfaction and agitation arise in them: “Oh, if only other beings would come to this state of existence!”
Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjanti tassa sattassa sahabyataṁ. Tepi tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.
Then other sentient beings—due to the running out of their lifespan or merit—pass away from that host of radiant deities and are reborn in that empty Brahmā mansion in company with that being. There they too are mind-made, feeding on uplifting joy, self-luminous, wandering in midair, abiding in radiance, and they remain like that for a very long time.
Tatrāvuso, yo so satto paṭhamaṁ upapanno, tassa evaṁ hoti— ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ, mayā ime sattā nimmitā. Taṁ kissa hetu? Mamañhi pubbe etadahosi— aho vata aññepi sattā itthattaṁ āgaccheyyunti; iti mama ca manopaṇidhi. Ime ca sattā itthattaṁ āgatāti.
There, friends, the being who was reborn first thinks: “I am Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Chief, the Appointer, the Master, the Father of all that have been and shall be. These beings were created by me! Why is that? Because previously I thought: ‘Oh, if only other beings would come to this state of existence!’ Such was my mind’s resolve, and these beings have come to this state of existence.”
Yepi te sattā pacchā upapannā, tesampi evaṁ hoti— ayaṁ kho bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ; iminā mayaṁ bhotā brahmunā nimmitā. Taṁ kissa hetu? Imañhi mayaṁ addasāma idha paṭhamaṁ upapannaṁ; mayaṁ panāmha pacchā upapannāti.
And the beings who were reborn later also think: “This worthy one is Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Chief, the Appointer, the Master, the Father of all that have been and shall be; and we were created by this worthy Brahmā. Why is that? Because we saw that he was reborn here first, whereas we were reborn later.”
Tatrāvuso, yo so satto paṭhamaṁ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.
There, friends, the being who was reborn first is longer-lived, more beautiful, and more powerful. But the beings who were reborn later are shorter-lived, less beautiful, and less powerful.
Ṭhānaṁ kho panetaṁ, āvuso, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati; tato paraṁ nānussarati.
It is possible, friends, that a certain being passes away from that host and comes to this state of existence. Having come to this state of existence, they go forth from the home life into homelessness. Having gone forth from the home life into homelessness, through ardor, striving, devotion, diligence, and right attention, they attain such a collectedness of mind that, when their mind is thus collected, they recollect that former abode, but no further than that.
So evamāha: “yo kho so bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ, yena mayaṁ bhotā brahmunā nimmitā. So nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassati. Ye pana mayaṁ ahumhā tena bhotā brahmunā nimmitā, te mayaṁ aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti. Evaṁvihitakaṁ no tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti.
They say: “He who is that worthy Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Chief, the Appointer, the Master, the Father of all that have been and shall be, by whom we were created—he is permanent, everlasting, eternal, not subject to change, and will remain just the same for all eternity. But we who were created by that worthy Brahmā—we are impermanent, not lasting, short-lived, liable to pass away, and have come to this state of existence.” Is it not in this way, venerable sirs, that you declare it as your traditional doctrine that the origin of the world is created by a Supreme Deity, created by Brahmā?’
Te evamāhaṁsu: ‘evaṁ kho no, āvuso gotama, sutaṁ, yathevāyasmā gotamo āhā’ti.
They say: ‘It is just so, friend Gotama, that we have heard it, just as the venerable Gotama says.’
Aggaññañcāhaṁ, bhaggava, pajānāmi. Tañca pajānāmi, tato ca uttaritaraṁ pajānāmi, tañca pajānaṁ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṁ tathāgato no anayaṁ āpajjati.
I know the origin of the world, Bhaggava. I know that, and I know what goes beyond that; yet knowing that, I do not obstinately grasp it, and for me, not grasping it, quenching is personally known—directly knowing which, the Tathāgata does not fall into misfortune.
Santi, bhaggava, eke samaṇabrāhmaṇā khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapenti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te ca me evaṁ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘kathaṁvihitakaṁ pana tumhe āyasmanto khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti, tesāhaṁ puṭṭho byākaromi:
There are, Bhaggava, some ascetics and brahmins who declare it as their traditional doctrine that the origin of the world is due to corruption through play. Having approached them, I say: ‘Is it true, venerable sirs, that you declare it as your traditional doctrine that the origin of the world is due to corruption through play?’ When asked by me in this way, they confirm: ‘Yes.’ Then I say to them: ‘But in what way, venerable sirs, do you declare it as your traditional doctrine that the origin of the world is due to corruption through play?’ Being asked by me, they cannot answer; unable to answer, they question me in return. Being asked, I explain to them:
‘Santāvuso, khiḍḍāpadosikā nāma devā. Te ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati, satiyā sammosā te devā tamhā kāyā cavanti.
‘There are, friends, gods named “depraved by play.” They spend an excessive time indulging in laughter, play, and sensual delight. As they spend an excessive time indulging in laughter, play, and sensual delight, their mindfulness is lost; due to the loss of mindfulness, those gods pass away from that host.
Ṭhānaṁ kho panetaṁ, āvuso, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati, itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati, agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati; tato paraṁ nānussarati.
It is possible, friends, that a certain being passes away from that host and comes to this state of existence. Having come to this state of existence, they go forth from the home life into homelessness. Having gone forth from the home life into homelessness, through ardor, striving, devotion, diligence, and right attention, they attain such a collectedness of mind that, when their mind is thus collected, they recollect that former abode, but no further than that.
So evamāha: “ye kho te bhonto devā na khiḍḍāpadosikā te na ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ nātivelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati na sammussati, satiyā asammosā te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. Ye pana mayaṁ ahumhā khiḍḍāpadosikā te mayaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannā viharimhā, tesaṁ no ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati, satiyā sammosā evaṁ mayaṁ tamhā kāyā cutā, aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti. Evaṁvihitakaṁ no tumhe āyasmanto khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti.
They say: “Those worthy gods who are not depraved by play do not spend an excessive time indulging in laughter, play, and sensual delight. As they do not spend an excessive time indulging in laughter, play, and sensual delight, their mindfulness is not lost. Because their mindfulness is not lost, those gods do not pass away from that host; they are permanent, everlasting, eternal, not subject to change, and will remain just the same for all eternity. But we who were depraved by play spent an excessive time indulging in laughter, play, and sensual delight. As we spent an excessive time indulging in laughter, play, and sensual delight, our mindfulness was lost; due to the loss of mindfulness, we passed away from that host, and being impermanent, not lasting, short-lived, and liable to pass away, we have come to this state of existence.” Is it not in this way, venerable sirs, that you declare it as your traditional doctrine that the origin of the world is due to corruption through play?’
Te evamāhaṁsu: ‘evaṁ kho no, āvuso gotama, sutaṁ, yathevāyasmā gotamo āhā’ti.
They say: ‘It is just so, friend Gotama, that we have heard it, just as the venerable Gotama says.’
Aggaññañcāhaṁ, bhaggava, pajānāmi …pe… yadabhijānaṁ tathāgato no anayaṁ āpajjati.
I know the origin of the world, Bhaggava ... directly knowing which, the Tathāgata does not fall into misfortune.
Santi, bhaggava, eke samaṇabrāhmaṇā manopadosikaṁ ācariyakaṁ aggaññaṁ paññapenti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te ca me evaṁ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘kathaṁvihitakaṁ pana tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṁ puṭṭho byākaromi:
There are, Bhaggava, some ascetics and brahmins who declare it as their traditional doctrine that the origin of the world is due to corruption of mind. Having approached them, I say: ‘Is it true, venerable sirs, that you declare it as your traditional doctrine that the origin of the world is due to corruption of mind?’ When asked by me in this way, they confirm: ‘Yes.’ Then I say to them: ‘But in what way, venerable sirs, do you declare it as your traditional doctrine that the origin of the world is due to corruption of mind?’ Being asked by me, they cannot answer; unable to answer, they question me in return. Being asked, I explain to them:
‘Santāvuso, manopadosikā nāma devā. Te ativelaṁ aññamaññaṁ upanijjhāyanti. Te ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.
‘There are, friends, gods named “corrupted in mind.” They spend an excessive time gazing at one another. Spending an excessive time gazing at one another, they corrupt their minds toward one another. With minds corrupted toward one another, they grow weary in body and weary in mind; and those gods pass away from that host.
Ṭhānaṁ kho panetaṁ, āvuso, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.
It is possible, friends, that a certain being passes away from that host and comes to this state of existence. Having come to this state of existence, they go forth from the home life into homelessness. Having gone forth from the home life into homelessness, through ardor, striving, devotion, diligence, and right attention, they attain such a collectedness of mind that, when their mind is thus collected, they recollect that former abode, but no further than that.
So evamāha: “ye kho te bhonto devā na manopadosikā te nātivelaṁ aññamaññaṁ upanijjhāyanti. Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā. Te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Evaṁ mayaṁ tamhā kāyā cutā, aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti. Evaṁvihitakaṁ no tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti.
They say: “Those worthy gods who are not corrupted in mind do not spend an excessive time gazing at one another. Not spending an excessive time gazing at one another, they do not corrupt their minds toward one another. With minds uncorrupted toward one another, they do not grow weary in body or weary in mind. Those gods do not pass away from that host; they are permanent, everlasting, eternal, not subject to change, and will remain just the same for all eternity. But we who were corrupted in mind spent an excessive time gazing at one another. Spending an excessive time gazing at one another, we corrupted our minds toward one another. With minds corrupted toward one another, we grew weary in body and weary in mind. Thus we passed away from that host, and being impermanent, not lasting, short-lived, and liable to pass away, we have come to this state of existence.” Is it not in this way, venerable sirs, that you declare it as your traditional doctrine that the origin of the world is due to corruption of mind?’
Te evamāhaṁsu: ‘evaṁ kho no, āvuso gotama, sutaṁ, yathevāyasmā gotamo āhā’ti.
They say: ‘It is just so, friend Gotama, that we have heard it, just as the venerable Gotama says.’
Aggaññañcāhaṁ, bhaggava, pajānāmi …pe… yadabhijānaṁ tathāgato no anayaṁ āpajjati.
I know the origin of the world, Bhaggava ... directly knowing which, the Tathāgata does not fall into misfortune.
Santi, bhaggava, eke samaṇabrāhmaṇā adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapenti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te ca me evaṁ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘kathaṁvihitakaṁ pana tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṁ puṭṭho byākaromi:
There are, Bhaggava, some ascetics and brahmins who declare it as their traditional doctrine that the origin of the world is fortuitously originated. Having approached them, I say: ‘Is it true, venerable sirs, that you declare it as your traditional doctrine that the origin of the world is fortuitously originated?’ When asked by me in this way, they confirm: ‘Yes.’ Then I say to them: ‘But in what way, venerable sirs, do you declare it as your traditional doctrine that the origin of the world is fortuitously originated?’ Being asked by me, they cannot answer; unable to answer, they question me in return. Being asked, I explain to them:
‘Santāvuso, asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti.
‘There are, friends, gods named “non-percipient beings.” When perception arises, those gods pass away from that host.
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ saññuppādaṁ anussarati, tato paraṁ nānussarati’.
It is possible, friends, that a certain being passes away from that host and comes to this state of existence. Having come to this state of existence, they go forth from the home life into homelessness. Having gone forth from the home life into homelessness, through ardor, striving, devotion, diligence, and right attention, they attain such a collectedness of mind that, when their mind is thus collected, they recollect that arising of perception, but no further than that.
So evamāha: ‘adhiccasamuppanno attā ca loko ca. Taṁ kissa hetu? Ahañhi pubbe nāhosiṁ, somhi etarahi ahutvā santatāya pariṇato’ti. ‘Evaṁvihitakaṁ no tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti?
They say: “The self and the world arose fortuitously. Why is that? Because formerly I did not exist, whereas now, having not existed, I have transformed into the state of existing.” Is it not in this way, venerable sirs, that you declare it as your traditional doctrine that the origin of the world is fortuitously originated?’
Te evamāhaṁsu: ‘evaṁ kho no, āvuso gotama, sutaṁ yathevāyasmā gotamo āhā’ti.
They say: ‘It is just so, friend Gotama, that we have heard it, just as the venerable Gotama says.’
Aggaññañcāhaṁ, bhaggava, pajānāmi tañca pajānāmi, tato ca uttaritaraṁ pajānāmi, tañca pajānaṁ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṁ tathāgato no anayaṁ āpajjati.
I know the origin of the world, Bhaggava. I know that, and I know what goes beyond that; yet knowing that, I do not obstinately grasp it, and for me, not grasping it, quenching is personally known—directly knowing which, the Tathāgata does not fall into misfortune.
Evaṁvādiṁ kho maṁ, bhaggava, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: ‘viparīto samaṇo gotamo bhikkhavo ca.
When I speak thus, Bhaggava, and declare thus, some ascetics and brahmins falsely, baselessly, untruthfully, and wrongly accuse me, saying: ‘The ascetic Gotama and his bhikkhus are misguided.
Samaṇo gotamo evamāha— yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, sabbaṁ tasmiṁ samaye asubhantveva pajānātī’ti.
The ascetic Gotama says: “When one enters and dwells in the liberation of the beautiful, at that time one perceives everything as unattractive.”’
Na kho panāhaṁ, bhaggava, evaṁ vadāmi: ‘yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, sabbaṁ tasmiṁ samaye asubhantveva pajānātī’ti. Evañca khvāhaṁ, bhaggava, vadāmi: ‘yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, subhantveva tasmiṁ samaye pajānātī’”ti.
Yet I, Bhaggava, do not say: ‘When one enters and dwells in the liberation of the beautiful, at that time one perceives everything as unattractive.’ Rather, Bhaggava, I say this: ‘When one enters and dwells in the liberation of the beautiful, at that time one perceives it simply as beautiful.’”
“Te ca, bhante, viparītā, ye bhagavantaṁ viparītato dahanti bhikkhavo ca. Evaṁpasanno ahaṁ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṁ desetuṁ, yathā ahaṁ subhaṁ vimokkhaṁ upasampajja vihareyyan”ti.
“Venerable sir, it is those who regard the Blessed One and the bhikkhus as misguided who are themselves misguided! I have such confidence in the Blessed One, venerable sir: the Blessed One is capable of teaching me the Dhamma in such a way that I may enter and dwell in the liberation of the beautiful.”
“Dukkaraṁ kho etaṁ, bhaggava, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṁ vimokkhaṁ upasampajja viharituṁ. Iṅgha tvaṁ, bhaggava, yo ca te ayaṁ mayi pasādo, tameva tvaṁ sādhukamanurakkhā”ti.
“It is hard for you, Bhaggava—holding other views, having other inclinations, having other preferences, following another pursuit, under another teacher—to enter and dwell in the liberation of the beautiful. Come now, Bhaggava, carefully guard this very confidence that you have in me.”
“Sace taṁ, bhante, mayā dukkaraṁ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṁ vimokkhaṁ upasampajja viharituṁ. Yo ca me ayaṁ, bhante, bhagavati pasādo, tamevāhaṁ sādhukamanurakkhissāmī”ti.
“If, venerable sir, it is hard for me—holding other views, having other inclinations, having other preferences, following another pursuit, under another teacher—to enter and dwell in the liberation of the beautiful, then I shall carefully guard this very confidence that I have in the Blessed One.”
Idamavoca bhagavā. Attamano bhaggavagotto paribbājako bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. The wanderer of the Bhaggava clan was delighted and pleased with the Blessed One’s words.