Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo grove, the Squirrels’ feeding ground.
Atha kho abhayo rājakumāro yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho abhayaṁ rājakumāraṁ nigaṇṭho nāṭaputto etadavoca: “ehi tvaṁ, rājakumāra, samaṇassa gotamassa vādaṁ āropehi. Evaṁ te kalyāṇo kittisaddo abbhuggacchissati: ‘abhayena rājakumārena samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādo āropito’”ti.
Then Prince |Abhaya::name of a prince; king Bimbisāra’s son [abhaya]| went to where |Nigaṇṭha::epithet of Mahāvīra; lit. free from ties [nigaṇṭha]| Nāṭaputta was staying. After approaching, he paid homage to Nigaṇṭha Nāṭaputta and sat down to one side. As he was sitting there, Nigaṇṭha Nāṭaputta said to Prince Abhaya: “Come, Prince, |dispute::disprove, refute [āropeti]| the doctrine of the ascetic Gotama. Then a good report concerning you will spread about: ‘The doctrine of the ascetic Gotama, who is |of great supernormal power::of great spiritual power [mahiddhika]| and might, has been disputed by the Prince Abhaya.’”
“Yathā kathaṁ panāhaṁ, bhante, samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādaṁ āropessāmī”ti?
“But how, venerable sir, shall I dispute the doctrine of the ascetic Gotama, who is of great supernormal power and might?”
“Ehi tvaṁ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi: ‘bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā’ti? Sace te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: ‘bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṁ? Puthujjanopi hi taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti. Sace pana te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: ‘na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘atha kiñcarahi te, bhante, devadatto byākato: “āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti? Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti.
“Come, Prince, go to the ascetic Gotama and say: ‘Venerable sir, would the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| utter speech that would be unwelcome and |disagreeable::unpleasant [amanāpa]| to others?’ If the ascetic Gotama, on being asked thus, answers: ‘Prince, the Tathāgata would utter speech that is unwelcome and disagreeable to others,’ then you should say to him: ‘Then, venerable sir, what is the difference between you and an ordinary person? For an ordinary person also would utter speech that is unwelcome and disagreeable to others.’ But if the ascetic Gotama, on being asked thus, answers: ‘No Prince, the Tathāgata would not utter speech that would be unwelcome and disagreeable to others,’ then you should say to him: ‘Then, sir, how was |Devadatta::Devadatta was the Buddha’s cousin and a bhikkhu who, driven by ambition and envy, attempted to create a schism in the Saṅgha. [devadatta]| declared by you: “Devadatta is |destined for a miserable state::to be reborn in suffering [āpāyika]|, Devadatta is destined for |hell::a place of intense suffering, lit. no good fortune [niraya]|, and will |remain there for an aeon::lasting a world cycle, a vast cosmic time span [kappaṭṭha]|, incurable”? Devadatta was |angry::indignant, offended [kupita]| and |irritated::annoyed, displeased [anattamana]| with that speech of yours.’
Imaṁ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilituṁ. Seyyathāpi nāma purisassa ayosiṅghāṭakaṁ kaṇṭhe vilaggaṁ, so neva sakkuṇeyya uggilituṁ na sakkuṇeyya ogilituṁ; evameva kho te, rājakumāra, samaṇo gotamo imaṁ ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilitun”ti.
When the ascetic Gotama is posed this two-pronged question by you, Prince, he will be able neither to spit it out nor to swallow it down. Just as if an iron spike were stuck in a man’s throat, so that he could neither spit it out nor swallow it down, so too, Prince, when the ascetic Gotama is posed this two-pronged question by you, he will be able neither to spit it out nor to swallow it down.”
“Evaṁ, bhante”ti kho abhayo rājakumāro nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
“Yes, venerable sir,” Prince Abhaya replied to Nigaṇṭha Nāṭaputta. Then he rose from his seat, and after paying homage to the Nigaṇṭha Nāṭaputta, keeping him on his right, he left and went to the Blessed One. Having approached and paid homage to the Blessed One, he sat to one side.
Ekamantaṁ nisinnassa kho abhayassa rājakumārassa sūriyaṁ ulloketvā etadahosi: “akālo kho ajja bhagavato vādaṁ āropetuṁ. Sve dānāhaṁ sake nivesane bhagavato vādaṁ āropessāmī”ti bhagavantaṁ etadavoca: “adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhattan”ti. Adhivāsesi bhagavā tuṇhībhāvena.
As Prince Abhaya sat to one side, he looked at the sun and thought: “Today is not the time to dispute the Blessed One’s doctrine. Tomorrow, in my own home, I will dispute the Blessed One’s doctrine.” So he said to the Blessed One: “Venerable sir, let the Blessed One with three others accept a meal from me tomorrow.” The Blessed One consented in silence.
Atha kho abhayo rājakumāro bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then Prince Abhaya, having received the Blessed One’s consent, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he departed.
Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena abhayassa rājakumārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho abhayo rājakumāro bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
After the night had passed, early in the morning, the Blessed One dressed, took his alms bowl and outer robe, and went to Prince Abhaya’s residence. Having approached, he sat down on the prepared seat. Then Prince Abhaya, with his own hands, served and satisfied the Blessed One with various kinds of excellent food.
Atha kho abhayo rājakumāro bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho abhayo rājakumāro bhagavantaṁ etadavoca: “bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti?
Then Prince Abhaya took a low seat and sat down to one side after the Blessed One had finished his meal and put away his bowl. Seated to one side, Prince Abhaya said to the Blessed One: “Venerable sir, would the Tathāgata utter speech that would be unwelcome and disagreeable to others?”
“Na khvettha, rājakumāra, ekaṁsenā”ti.
“There is no |categorical::one-sided [ekaṁsena]| answer to that, Prince.”
“Ettha, bhante, anassuṁ nigaṇṭhā”ti.
“Then, venerable sir, the Nigaṇṭhas have lost in this.”
“Kiṁ pana tvaṁ, rājakumāra, evaṁ vadesi: ‘ettha, bhante, anassuṁ nigaṇṭhā’”ti?
“Why do you say this, prince: ‘Then, venerable sir, the Nigaṇṭhas have lost in this’?”
“Idhāhaṁ, bhante, yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinnaṁ kho maṁ, bhante, nigaṇṭho nāṭaputto etadavoca: ‘ehi tvaṁ, rājakumāra, samaṇassa gotamassa vādaṁ āropehi. Evaṁ te kalyāṇo kittisaddo abbhuggacchissati—abhayena rājakumārena samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādo āropito’ti. Evaṁ vutte, ahaṁ, bhante, nigaṇṭhaṁ nāṭaputtaṁ etadavocaṁ: ‘yathā kathaṁ panāhaṁ, bhante, samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādaṁ āropessāmī’ti? ‘Ehi tvaṁ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi: “bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti? Sace te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: “bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: “atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṁ? Puthujjanopi hi taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā”ti. Sace pana te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: “na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā”ti, tamenaṁ tvaṁ evaṁ vadeyyāsi—atha kiñcarahi te, bhante, devadatto byākato: “āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti? Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti. Imaṁ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilituṁ. Seyyathāpi nāma purisassa ayosiṅghāṭakaṁ kaṇṭhe vilaggaṁ, so neva sakkuṇeyya uggilituṁ na sakkuṇeyya ogilituṁ; evameva kho te, rājakumāra, samaṇo gotamo imaṁ ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilitun”ti.
“Here, venerable sir, I went to where Nigaṇṭha Nāṭaputta was staying. After approaching, I paid homage to Nigaṇṭha Nāṭaputta and sat down to one side. As I was sitting there, venerable sir, Nigaṇṭha Nāṭaputta said to me: ‘Come, Prince, dispute the doctrine of the ascetic Gotama. Then a good report concerning you will spread about: The doctrine of the ascetic Gotama, who is of great supernormal power and might, has been disputed by the Prince Abhaya.’ When this was said, venerable sir, I said to Nigaṇṭha Nāṭaputta: ‘But how, venerable sir, shall I dispute the doctrine of the ascetic Gotama, who is of great supernormal power and might?’ ‘Come, Prince, go to the ascetic Gotama and say: “Venerable sir, would the Tathāgata utter speech that would be unwelcome and disagreeable to others?” If the ascetic Gotama, on being asked thus, answers: “Prince, the Tathāgata would utter speech that is unwelcome and disagreeable to others,” then you should say to him: “Then, venerable sir, what is the difference between you and an ordinary person? For an ordinary person also would utter speech that is unwelcome and disagreeable to others.” But if, the ascetic Gotama, on being asked thus, answers: “No Prince, the Tathāgata would not utter speech that would be unwelcome and disagreeable to others,” then you should say to him: “Then, sir, how was Devadatta declared by you: ‘Devadatta is destined for a miserable state, Devadatta is destined for hell, and will remain there for an aeon, incurable.’ Devadatta was angry and irritated with that speech of yours.” When the ascetic Gotama is posed this two-pronged question by you, Prince, he will be able neither to spit it out nor to swallow it down. Just as if an iron spike were stuck in a man’s throat, so that he could neither spit it out nor swallow it down, so too, Prince, when the ascetic Gotama is posed this two-pronged question by you, he will be able neither to spit it out nor to swallow it down.’”
Tena kho pana samayena daharo kumāro mando uttānaseyyako abhayassa rājakumārassa aṅke nisinno hoti. Atha kho bhagavā abhayaṁ rājakumāraṁ etadavoca: “Taṁ kiṁ maññasi, rājakumāra, sacāyaṁ kumāro tuyhaṁ vā pamādamanvāya dhātiyā vā pamādamanvāya kaṭṭhaṁ vā kaṭhalaṁ vā mukhe āhareyya, kinti naṁ kareyyāsī”ti?
Now on that occasion, a young, tender infant |lying on his back::lying supine [uttānaseyyaka]|, was resting on Prince Abhaya’s lap. Then the Blessed One said to Prince Abhaya: “What do you think, Prince? If this boy, through your negligence or the nurse’s negligence, were to put a stick or a pebble in his mouth, what would you do to him?”
“Āhareyyassāhaṁ, bhante. Sace, bhante, na sakkuṇeyyaṁ ādikeneva āhattuṁ, vāmena hatthena sīsaṁ pariggahetvā dakkhiṇena hatthena vaṅkaṅguliṁ karitvā salohitampi āhareyyaṁ. Taṁ kissa hetu? Atthi me, bhante, kumāre anukampā”ti.
“I would take it out, venerable sir. If, venerable sir, I could not take it out at once, holding his head with my left hand and hooking a finger of my right hand, I would take it out even if it meant drawing blood. Why is that? Because I have |compassion::benevolence, concern, gentle regard [anukampa]| for the boy, venerable sir.”
“Evameva kho, rājakumāra, yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, na taṁ tathāgato vācaṁ bhāsati.
Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tampi tathāgato vācaṁ na bhāsati.
Yañca kho tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ atthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya.
Yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ piyā manāpā, na taṁ tathāgato vācaṁ bhāsati.
Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ piyā manāpā tampi tathāgato vācaṁ na bhāsati.
Yañca tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ atthasaṁhitaṁ sā ca paresaṁ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya.
• “So too, Prince, such speech as the Tathāgata knows to be untrue, incorrect, and |unbeneficial::meaningless, useless [anatthasaṁhita]|, and which is also unwelcome and disagreeable to others—such speech the Tathāgata does not utter.
• Such speech as the Tathāgata knows to be true and correct but unbeneficial, and which is also unwelcome and disagreeable to others—such speech the Tathāgata does not utter.
• Such speech as the Tathāgata knows to be true, correct, and beneficial, but which is unwelcome and disagreeable to others—the Tathāgata knows the time to use such speech.
• Such speech as the Tathāgata knows to be untrue, incorrect, and unbeneficial, but which is welcome and |agreeable::pleasant, likable [manāpa]| to others—such speech the Tathāgata does not utter.
• Such speech as the Tathāgata knows to be true and correct but unbeneficial, and which is welcome and agreeable to others—such speech the Tathāgata does not utter.
• Such speech as the Tathāgata knows to be true, correct, and beneficial, and which is welcome and agreeable to others—the Tathāgata knows the time to use such speech.
Taṁ kissa hetu? Atthi, rājakumāra, tathāgatassa sattesu anukampā”ti.
Why is that? Because the Tathāgata has compassion for beings, Prince.”
“Yeme, bhante, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṁ abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti, pubbeva nu kho, etaṁ, bhante, bhagavato cetaso parivitakkitaṁ hoti ‘ye maṁ upasaṅkamitvā evaṁ pucchissanti tesāhaṁ evaṁ puṭṭho evaṁ byākarissāmī’ti, udāhu ṭhānasovetaṁ tathāgataṁ paṭibhātī”ti?
“Venerable sir, when these learned nobles, learned brahmins, learned householders, and learned ascetics, having formulated a question, then go to the Blessed One and pose it, is it already thought out in the Blessed One’s mind beforehand: ‘Those who approach me and ask thus, I will answer them thus’? Or does it occur to the Tathāgata on the spot?”
“Tena hi, rājakumāra, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, rājakumāra, kusalo tvaṁ rathassa aṅgapaccaṅgānan”ti?
“As to that, Prince, I will ask you a question. Answer as you see fit. What do you think, Prince, are you skilled in the various parts of a chariot?”
“Evaṁ, bhante, kusalo ahaṁ rathassa aṅgapaccaṅgānan”ti.
“Yes, venerable sir, I am skilled in the various parts of a chariot.”
“Taṁ kiṁ maññasi, rājakumāra, ye taṁ upasaṅkamitvā evaṁ puccheyyuṁ: ‘kiṁ nāmidaṁ rathassa aṅgapaccaṅgan’ti? Pubbeva nu kho te etaṁ cetaso parivitakkitaṁ assa ‘ye maṁ upasaṅkamitvā evaṁ pucchissanti tesāhaṁ evaṁ puṭṭho evaṁ byākarissāmī’ti, udāhu ṭhānasovetaṁ paṭibhāseyyā”ti?
“What do you think, Prince, if people were to approach you and ask: ‘What is the name of this chariot component?’ Is it already thought out in the Blessed One’s mind beforehand: ‘Those who approach me and ask thus, I will answer them thus’? Or would it occur to you on the spot?”
“Ahañhi, bhante, rathiko saññāto kusalo rathassa aṅgapaccaṅgānaṁ. Sabbāni me rathassa aṅgapaccaṅgāni suviditāni. Ṭhānasovetaṁ maṁ paṭibhāseyyā”ti.
“Venerable sir, I am renowned as a charioteer, skilled in the various parts of a chariot. All the various parts of a chariot are well known to me. That answer would occur to me on the spot.”
“Evameva kho, rājakumāra, ye te khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṁ abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti, ṭhānasovetaṁ tathāgataṁ paṭibhāti. Taṁ kissa hetu? Sā hi, rājakumāra, tathāgatassa dhammadhātu suppaṭividdhā yassā dhammadhātuyā suppaṭividdhattā ṭhānasovetaṁ tathāgataṁ paṭibhātī”ti.
“So too, Prince, when these learned nobles, learned brahmins, learned householders, and learned ascetics, having formulated a question, then approach the Tathāgata and pose it, the answer occurs to the Tathāgata on the spot. Why is that? Because, Prince, the element of the |Dhamma::the nature of reality, the ultimate truth [dhamma]| has been |thoroughly penetrated::completely comprehended [suppaṭividdha]| by the Tathāgata; and because of his thorough penetration of the element of the Dhamma, the answer occurs to the Tathāgata on the spot.”
Evaṁ vutte, abhayo rājakumāro bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When this was said, Prince Abhaya said to the Blessed One: “Excellent, venerable sir! Excellent, venerable sir! Just as if one were to set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms — even so, venerable sir, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| has been |explained::illustrated [pakāsita]| by the Blessed One in many ways. I go for refuge to the Blessed One, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. May the Blessed One remember me as a lay follower who, from this day forward, has gone to refuge for life.”
Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo grove, the Squirrels’ feeding ground.
Then Prince |Abhaya::name of a prince; king Bimbisāra’s son [abhaya]| went to where |Nigaṇṭha::epithet of Mahāvīra; lit. free from ties [nigaṇṭha]| Nāṭaputta was staying. After approaching, he paid homage to Nigaṇṭha Nāṭaputta and sat down to one side. As he was sitting there, Nigaṇṭha Nāṭaputta said to Prince Abhaya: “Come, Prince, |dispute::disprove, refute [āropeti]| the doctrine of the ascetic Gotama. Then a good report concerning you will spread about: ‘The doctrine of the ascetic Gotama, who is |of great supernormal power::of great spiritual power [mahiddhika]| and might, has been disputed by the Prince Abhaya.’”
“But how, venerable sir, shall I dispute the doctrine of the ascetic Gotama, who is of great supernormal power and might?”
“Come, Prince, go to the ascetic Gotama and say: ‘Venerable sir, would the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| utter speech that would be unwelcome and |disagreeable::unpleasant [amanāpa]| to others?’ If the ascetic Gotama, on being asked thus, answers: ‘Prince, the Tathāgata would utter speech that is unwelcome and disagreeable to others,’ then you should say to him: ‘Then, venerable sir, what is the difference between you and an ordinary person? For an ordinary person also would utter speech that is unwelcome and disagreeable to others.’ But if the ascetic Gotama, on being asked thus, answers: ‘No Prince, the Tathāgata would not utter speech that would be unwelcome and disagreeable to others,’ then you should say to him: ‘Then, sir, how was |Devadatta::Devadatta was the Buddha’s cousin and a bhikkhu who, driven by ambition and envy, attempted to create a schism in the Saṅgha. [devadatta]| declared by you: “Devadatta is |destined for a miserable state::to be reborn in suffering [āpāyika]|, Devadatta is destined for |hell::a place of intense suffering, lit. no good fortune [niraya]|, and will |remain there for an aeon::lasting a world cycle, a vast cosmic time span [kappaṭṭha]|, incurable”? Devadatta was |angry::indignant, offended [kupita]| and |irritated::annoyed, displeased [anattamana]| with that speech of yours.’
When the ascetic Gotama is posed this two-pronged question by you, Prince, he will be able neither to spit it out nor to swallow it down. Just as if an iron spike were stuck in a man’s throat, so that he could neither spit it out nor swallow it down, so too, Prince, when the ascetic Gotama is posed this two-pronged question by you, he will be able neither to spit it out nor to swallow it down.”
“Yes, venerable sir,” Prince Abhaya replied to Nigaṇṭha Nāṭaputta. Then he rose from his seat, and after paying homage to the Nigaṇṭha Nāṭaputta, keeping him on his right, he left and went to the Blessed One. Having approached and paid homage to the Blessed One, he sat to one side.
As Prince Abhaya sat to one side, he looked at the sun and thought: “Today is not the time to dispute the Blessed One’s doctrine. Tomorrow, in my own home, I will dispute the Blessed One’s doctrine.” So he said to the Blessed One: “Venerable sir, let the Blessed One with three others accept a meal from me tomorrow.” The Blessed One consented in silence.
Then Prince Abhaya, having received the Blessed One’s consent, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he departed.
After the night had passed, early in the morning, the Blessed One dressed, took his alms bowl and outer robe, and went to Prince Abhaya’s residence. Having approached, he sat down on the prepared seat. Then Prince Abhaya, with his own hands, served and satisfied the Blessed One with various kinds of excellent food.
Then Prince Abhaya took a low seat and sat down to one side after the Blessed One had finished his meal and put away his bowl. Seated to one side, Prince Abhaya said to the Blessed One: “Venerable sir, would the Tathāgata utter speech that would be unwelcome and disagreeable to others?”
“There is no |categorical::one-sided [ekaṁsena]| answer to that, Prince.”
“Then, venerable sir, the Nigaṇṭhas have lost in this.”
“Why do you say this, prince: ‘Then, venerable sir, the Nigaṇṭhas have lost in this’?”
“Here, venerable sir, I went to where Nigaṇṭha Nāṭaputta was staying. After approaching, I paid homage to Nigaṇṭha Nāṭaputta and sat down to one side. As I was sitting there, venerable sir, Nigaṇṭha Nāṭaputta said to me: ‘Come, Prince, dispute the doctrine of the ascetic Gotama. Then a good report concerning you will spread about: The doctrine of the ascetic Gotama, who is of great supernormal power and might, has been disputed by the Prince Abhaya.’ When this was said, venerable sir, I said to Nigaṇṭha Nāṭaputta: ‘But how, venerable sir, shall I dispute the doctrine of the ascetic Gotama, who is of great supernormal power and might?’ ‘Come, Prince, go to the ascetic Gotama and say: “Venerable sir, would the Tathāgata utter speech that would be unwelcome and disagreeable to others?” If the ascetic Gotama, on being asked thus, answers: “Prince, the Tathāgata would utter speech that is unwelcome and disagreeable to others,” then you should say to him: “Then, venerable sir, what is the difference between you and an ordinary person? For an ordinary person also would utter speech that is unwelcome and disagreeable to others.” But if, the ascetic Gotama, on being asked thus, answers: “No Prince, the Tathāgata would not utter speech that would be unwelcome and disagreeable to others,” then you should say to him: “Then, sir, how was Devadatta declared by you: ‘Devadatta is destined for a miserable state, Devadatta is destined for hell, and will remain there for an aeon, incurable.’ Devadatta was angry and irritated with that speech of yours.” When the ascetic Gotama is posed this two-pronged question by you, Prince, he will be able neither to spit it out nor to swallow it down. Just as if an iron spike were stuck in a man’s throat, so that he could neither spit it out nor swallow it down, so too, Prince, when the ascetic Gotama is posed this two-pronged question by you, he will be able neither to spit it out nor to swallow it down.’”
Now on that occasion, a young, tender infant |lying on his back::lying supine [uttānaseyyaka]|, was resting on Prince Abhaya’s lap. Then the Blessed One said to Prince Abhaya: “What do you think, Prince? If this boy, through your negligence or the nurse’s negligence, were to put a stick or a pebble in his mouth, what would you do to him?”
“I would take it out, venerable sir. If, venerable sir, I could not take it out at once, holding his head with my left hand and hooking a finger of my right hand, I would take it out even if it meant drawing blood. Why is that? Because I have |compassion::benevolence, concern, gentle regard [anukampa]| for the boy, venerable sir.”
• “So too, Prince, such speech as the Tathāgata knows to be untrue, incorrect, and |unbeneficial::meaningless, useless [anatthasaṁhita]|, and which is also unwelcome and disagreeable to others—such speech the Tathāgata does not utter.
• Such speech as the Tathāgata knows to be true and correct but unbeneficial, and which is also unwelcome and disagreeable to others—such speech the Tathāgata does not utter.
• Such speech as the Tathāgata knows to be true, correct, and beneficial, but which is unwelcome and disagreeable to others—the Tathāgata knows the time to use such speech.
• Such speech as the Tathāgata knows to be untrue, incorrect, and unbeneficial, but which is welcome and |agreeable::pleasant, likable [manāpa]| to others—such speech the Tathāgata does not utter.
• Such speech as the Tathāgata knows to be true and correct but unbeneficial, and which is welcome and agreeable to others—such speech the Tathāgata does not utter.
• Such speech as the Tathāgata knows to be true, correct, and beneficial, and which is welcome and agreeable to others—the Tathāgata knows the time to use such speech.
Why is that? Because the Tathāgata has compassion for beings, Prince.”
“Venerable sir, when these learned nobles, learned brahmins, learned householders, and learned ascetics, having formulated a question, then go to the Blessed One and pose it, is it already thought out in the Blessed One’s mind beforehand: ‘Those who approach me and ask thus, I will answer them thus’? Or does it occur to the Tathāgata on the spot?”
“As to that, Prince, I will ask you a question. Answer as you see fit. What do you think, Prince, are you skilled in the various parts of a chariot?”
“Yes, venerable sir, I am skilled in the various parts of a chariot.”
“What do you think, Prince, if people were to approach you and ask: ‘What is the name of this chariot component?’ Is it already thought out in the Blessed One’s mind beforehand: ‘Those who approach me and ask thus, I will answer them thus’? Or would it occur to you on the spot?”
“Venerable sir, I am renowned as a charioteer, skilled in the various parts of a chariot. All the various parts of a chariot are well known to me. That answer would occur to me on the spot.”
“So too, Prince, when these learned nobles, learned brahmins, learned householders, and learned ascetics, having formulated a question, then approach the Tathāgata and pose it, the answer occurs to the Tathāgata on the spot. Why is that? Because, Prince, the element of the |Dhamma::the nature of reality, the ultimate truth [dhamma]| has been |thoroughly penetrated::completely comprehended [suppaṭividdha]| by the Tathāgata; and because of his thorough penetration of the element of the Dhamma, the answer occurs to the Tathāgata on the spot.”
When this was said, Prince Abhaya said to the Blessed One: “Excellent, venerable sir! Excellent, venerable sir! Just as if one were to set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms — even so, venerable sir, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| has been |explained::illustrated [pakāsita]| by the Blessed One in many ways. I go for refuge to the Blessed One, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. May the Blessed One remember me as a lay follower who, from this day forward, has gone to refuge for life.”
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Atha kho abhayo rājakumāro yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho abhayaṁ rājakumāraṁ nigaṇṭho nāṭaputto etadavoca: “ehi tvaṁ, rājakumāra, samaṇassa gotamassa vādaṁ āropehi. Evaṁ te kalyāṇo kittisaddo abbhuggacchissati: ‘abhayena rājakumārena samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādo āropito’”ti.
“Yathā kathaṁ panāhaṁ, bhante, samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādaṁ āropessāmī”ti?
“Ehi tvaṁ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi: ‘bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā’ti? Sace te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: ‘bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṁ? Puthujjanopi hi taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti. Sace pana te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: ‘na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘atha kiñcarahi te, bhante, devadatto byākato: “āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti? Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti.
Imaṁ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilituṁ. Seyyathāpi nāma purisassa ayosiṅghāṭakaṁ kaṇṭhe vilaggaṁ, so neva sakkuṇeyya uggilituṁ na sakkuṇeyya ogilituṁ; evameva kho te, rājakumāra, samaṇo gotamo imaṁ ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilitun”ti.
“Evaṁ, bhante”ti kho abhayo rājakumāro nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Ekamantaṁ nisinnassa kho abhayassa rājakumārassa sūriyaṁ ulloketvā etadahosi: “akālo kho ajja bhagavato vādaṁ āropetuṁ. Sve dānāhaṁ sake nivesane bhagavato vādaṁ āropessāmī”ti bhagavantaṁ etadavoca: “adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhattan”ti. Adhivāsesi bhagavā tuṇhībhāvena.
Atha kho abhayo rājakumāro bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena abhayassa rājakumārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho abhayo rājakumāro bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Atha kho abhayo rājakumāro bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho abhayo rājakumāro bhagavantaṁ etadavoca: “bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti?
“Na khvettha, rājakumāra, ekaṁsenā”ti.
“Ettha, bhante, anassuṁ nigaṇṭhā”ti.
“Kiṁ pana tvaṁ, rājakumāra, evaṁ vadesi: ‘ettha, bhante, anassuṁ nigaṇṭhā’”ti?
“Idhāhaṁ, bhante, yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinnaṁ kho maṁ, bhante, nigaṇṭho nāṭaputto etadavoca: ‘ehi tvaṁ, rājakumāra, samaṇassa gotamassa vādaṁ āropehi. Evaṁ te kalyāṇo kittisaddo abbhuggacchissati—abhayena rājakumārena samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādo āropito’ti. Evaṁ vutte, ahaṁ, bhante, nigaṇṭhaṁ nāṭaputtaṁ etadavocaṁ: ‘yathā kathaṁ panāhaṁ, bhante, samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādaṁ āropessāmī’ti? ‘Ehi tvaṁ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi: “bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti? Sace te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: “bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: “atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṁ? Puthujjanopi hi taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā”ti. Sace pana te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: “na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā”ti, tamenaṁ tvaṁ evaṁ vadeyyāsi—atha kiñcarahi te, bhante, devadatto byākato: “āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti? Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti. Imaṁ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilituṁ. Seyyathāpi nāma purisassa ayosiṅghāṭakaṁ kaṇṭhe vilaggaṁ, so neva sakkuṇeyya uggilituṁ na sakkuṇeyya ogilituṁ; evameva kho te, rājakumāra, samaṇo gotamo imaṁ ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilitun”ti.
Tena kho pana samayena daharo kumāro mando uttānaseyyako abhayassa rājakumārassa aṅke nisinno hoti. Atha kho bhagavā abhayaṁ rājakumāraṁ etadavoca: “Taṁ kiṁ maññasi, rājakumāra, sacāyaṁ kumāro tuyhaṁ vā pamādamanvāya dhātiyā vā pamādamanvāya kaṭṭhaṁ vā kaṭhalaṁ vā mukhe āhareyya, kinti naṁ kareyyāsī”ti?
“Āhareyyassāhaṁ, bhante. Sace, bhante, na sakkuṇeyyaṁ ādikeneva āhattuṁ, vāmena hatthena sīsaṁ pariggahetvā dakkhiṇena hatthena vaṅkaṅguliṁ karitvā salohitampi āhareyyaṁ. Taṁ kissa hetu? Atthi me, bhante, kumāre anukampā”ti.
“Evameva kho, rājakumāra, yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, na taṁ tathāgato vācaṁ bhāsati.
Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tampi tathāgato vācaṁ na bhāsati.
Yañca kho tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ atthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya.
Yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ piyā manāpā, na taṁ tathāgato vācaṁ bhāsati.
Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ piyā manāpā tampi tathāgato vācaṁ na bhāsati.
Yañca tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ atthasaṁhitaṁ sā ca paresaṁ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya.
Taṁ kissa hetu? Atthi, rājakumāra, tathāgatassa sattesu anukampā”ti.
“Yeme, bhante, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṁ abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti, pubbeva nu kho, etaṁ, bhante, bhagavato cetaso parivitakkitaṁ hoti ‘ye maṁ upasaṅkamitvā evaṁ pucchissanti tesāhaṁ evaṁ puṭṭho evaṁ byākarissāmī’ti, udāhu ṭhānasovetaṁ tathāgataṁ paṭibhātī”ti?
“Tena hi, rājakumāra, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, rājakumāra, kusalo tvaṁ rathassa aṅgapaccaṅgānan”ti?
“Evaṁ, bhante, kusalo ahaṁ rathassa aṅgapaccaṅgānan”ti.
“Taṁ kiṁ maññasi, rājakumāra, ye taṁ upasaṅkamitvā evaṁ puccheyyuṁ: ‘kiṁ nāmidaṁ rathassa aṅgapaccaṅgan’ti? Pubbeva nu kho te etaṁ cetaso parivitakkitaṁ assa ‘ye maṁ upasaṅkamitvā evaṁ pucchissanti tesāhaṁ evaṁ puṭṭho evaṁ byākarissāmī’ti, udāhu ṭhānasovetaṁ paṭibhāseyyā”ti?
“Ahañhi, bhante, rathiko saññāto kusalo rathassa aṅgapaccaṅgānaṁ. Sabbāni me rathassa aṅgapaccaṅgāni suviditāni. Ṭhānasovetaṁ maṁ paṭibhāseyyā”ti.
“Evameva kho, rājakumāra, ye te khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṁ abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti, ṭhānasovetaṁ tathāgataṁ paṭibhāti. Taṁ kissa hetu? Sā hi, rājakumāra, tathāgatassa dhammadhātu suppaṭividdhā yassā dhammadhātuyā suppaṭividdhattā ṭhānasovetaṁ tathāgataṁ paṭibhātī”ti.
Evaṁ vutte, abhayo rājakumāro bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.