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Long Discourses 23 – Dīgha Nikāya 23
DN 23 With Pāyāsi – Pāyāsisutta
[Summary]
So I have heard.
Evaṁ me sutaṁ—
At one time Venerable Kassapa the Prince was wandering in the land of the Kosalans together with a large Saṅgha of five hundred bhikkhū when he arrived at a Kosalan citadel named Setavyā.
ekaṁ samayaṁ āyasmā kumārakassapo kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena setabyā nāma kosalānaṁ nagaraṁ tadavasari.
He stayed in the grove of Indian Rosewood to the north of Setavyā.
Tatra sudaṁ āyasmā kumārakassapo setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane.
Now at that time the chieftain Pāyāsi was living in Setavyā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.
Tena kho pana samayena pāyāsi rājañño setabyaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.
1. On Pāyāsi
1. Pāyāsirājaññavatthu
Now at that time Pāyāsi had the following harmful misconception:
Tena kho pana samayena pāyāsissa rājaññassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:
“There’s no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.”
“itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.
The brahmins and householders of Setavyā heard,
Assosuṁ kho setabyakā brāhmaṇagahapatikā:
“It seems the ascetic Kassapa the Prince—a disciple of the ascetic Gotama—is staying in the grove of Indian Rosewood to the north of Setavyā.
“samaṇo khalu bho kumārakassapo samaṇassa gotamassa sāvako kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi setabyaṁ anuppatto setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane.
He has this good reputation:
Taṁ kho pana bhavantaṁ kumārakassapaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’
‘paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca.
It’s good to see such perfected ones.”
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’”ti.
Then, having departed Setavyā, they formed into companies and headed north to the grove.
Atha kho setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṁsapāvanaṁ.
Now at that time the chieftain Pāyāsi had retired to the upper floor of his stilt longhouse for his midday nap.
Tena kho pana samayena pāyāsi rājañño uparipāsāde divāseyyaṁ upagato hoti.
He saw the brahmins and householders heading north towards the grove,
Addasā kho pāyāsi rājañño setabyake brāhmaṇagahapatike setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhe gacchante yena siṁsapāvanaṁ,
and addressed his steward,
disvā khattaṁ āmantesi:
“My steward, why are the brahmins and householders heading north towards the grove?”
“kiṁ nu kho, bho khatte, setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṁsapāvanan”ti?
“The ascetic Kassapa the Prince—a disciple of the ascetic Gotama—is staying in the grove of Indian Rosewood to the north of Setavyā.
“Atthi kho, bho, samaṇo kumārakassapo, samaṇassa gotamassa sāvako kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi setabyaṁ anuppatto setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane.
He has this good reputation:
Taṁ kho pana bhavantaṁ kumārakassapaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’
‘paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā cā’ti.
They’re going to see that Kassapa the Prince.”
Tamete bhavantaṁ kumārakassapaṁ dassanāya upasaṅkamantī”ti.
“Well then, go to the brahmins and householders and say to them:
“Tena hi, bho khatte, yena setabyakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā setabyake brāhmaṇagahapatike evaṁ vadehi:
‘Sirs, the chieftain Pāyāsi asks
‘pāyāsi, bho, rājañño evamāha—
you to wait, as he will also go to see the ascetic Kassapa the Prince.’
āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṁ kumārakassapaṁ dassanāya upasaṅkamissatī’ti.
Before Kassapa the Prince convinces those foolish and incompetent brahmins and householders that
Purā samaṇo kumārakassapo setabyake brāhmaṇagahapatike bāle abyatte saññāpeti:
there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds—
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti.
for none of these things are true!”
Natthi hi, bho khatte, paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.
“Yes, sir,” replied the steward, and did as he was asked.
“Evaṁ, bho”ti kho so khattā pāyāsissa rājaññassa paṭissutvā yena setabyakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā setabyake brāhmaṇagahapatike etadavoca:
“pāyāsi, bho, rājañño evamāha, āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṁ kumārakassapaṁ dassanāya upasaṅkamissatī”ti.
Then Pāyāsi escorted by the brahmins and householders, went up to Kassapa the Prince, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side.
Atha kho pāyāsi rājañño setabyakehi brāhmaṇagahapatikehi parivuto yena siṁsapāvanaṁ yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā āyasmatā kumārakassapena saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
Before sitting down to one side, some of the brahmins and householders of Setavyā bowed, some exchanged greetings and polite conversation, some held up their joined palms toward Kassapa the Prince, some announced their name and clan, while some kept silent.
Setabyakāpi kho brāhmaṇagahapatikā appekacce āyasmantaṁ kumārakassapaṁ abhivādetvā ekamantaṁ nisīdiṁsu;
appekacce āyasmatā kumārakassapena saddhiṁ sammodiṁsu;
sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu.
Appekacce yenāyasmā kumārakassapo tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu.
Appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu.
Appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.
2. Nihilism
2. Natthikavāda
Seated to one side, the chieftain Pāyāsi said to Venerable Kassapa the Prince,
Ekamantaṁ nisinno kho pāyāsi rājañño āyasmantaṁ kumārakassapaṁ etadavoca:
“Master Kassapa, this is my doctrine and view:
“ahañhi, bho kassapa, evaṁvādī evaṁdiṭṭhī:
‘There’s no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.’”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Well, chieftain, I’ve never seen or heard of anyone holding such a doctrine or view.
“Nāhaṁ, rājañña, evaṁvādiṁ evaṁdiṭṭhiṁ addasaṁ vā assosiṁ vā.
For how on earth can anyone say such a thing?
Kathañhi nāma evaṁ vadeyya:
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti?
2.1. The Simile of the Moon and Sun
2.1. Candimasūriyaupamā
Well then, chieftain, I’ll ask you about this in return, and you can answer as you like.
Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṁ byākareyyāsi.
What do you think, chieftain?
Taṁ kiṁ maññasi, rājañña,
Are the moon and sun in this world or the other world? Are they gods or humans?”
ime candimasūriyā imasmiṁ vā loke parasmiṁ vā, devā vā te manussā vā”ti?
“They are in the other world, Master Kassapa, and they are gods, not humans.”
“Ime, bho kassapa, candimasūriyā parasmiṁ loke, na imasmiṁ; devā te na manussā”ti.
“By this method it ought to be proven that
“Imināpi kho te, rājañña, pariyāyena evaṁ hotu—
there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”
itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.
“Even though Master Kassapa says this, still I think that
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:
there’s no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Is there a method by which you can prove what you say?”
“Atthi pana, rājañña, pariyāyo, yena te pariyāyena evaṁ hoti:
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?
“There is, Master Kassapa.”
“Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“How, exactly, chieftain?”
“Yathā kathaṁ viya, rājaññā”ti?
“Well, I have friends and colleagues, relatives and kin who kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.
“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī.
Some time later they become sick, suffering, gravely ill.
Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā.
When I know that
Yadāhaṁ jānāmi:
they will not recover from their illness, I go to them and say,
‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
‘Sirs, there are some ascetics and brahmins who have this doctrine and view:
‘santi kho, bho, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
“Those who kill living creatures, steal, and commit sexual misconduct; use speech that’s false, divisive, harsh, or nonsensical; and are covetous, malicious, and have wrong view—when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”
“ye te pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.
You do all these things.
Bhavanto kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī.
If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in a place of loss, a bad place, the underworld, hell.
Sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissanti.
If that happens, sirs, come and tell me that
Sace, bho, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyātha, yena me āgantvā āroceyyātha:
there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.
“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.
I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’
Bhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī’ti.
They agree to this. But they don’t come back to tell me, nor do they send a messenger.
Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṁ pahiṇanti.
This is the method by which I prove that
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:
there’s no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
2.2. The Simile of the Bandit
2.2. Coraupamā
“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like.
“Tena hi, rājañña, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi.
What do you think, chieftain?
Taṁ kiṁ maññasi, rājañña,
Suppose they were to arrest a bandit, a criminal and present him to you, saying,
idha te purisā coraṁ āgucāriṁ gahetvā dasseyyuṁ:
‘Sir, this is a bandit, a criminal.
‘ayaṁ te, bhante, coro āgucārī;
Punish him as you will.’
imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti.
Then you’d say to them,
Te tvaṁ evaṁ vadeyyāsi:
‘Well then, my men, tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and there, at the place of execution to the south of the city, chop off his head.’
‘tena hi, bho, imaṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane sīsaṁ chindathā’ti.
Saying, ‘Good,’ they’d do as they were told, sitting him down at the place of execution.
Te ‘sādhū’ti paṭissutvā taṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane nisīdāpeyyuṁ.
Could that bandit get the executioners to wait, saying,
Labheyya nu kho so coro coraghātesu:
‘Please, good executioners! I have friends and colleagues, relatives and kin in such and such village or town. Wait until I’ve visited them, then I’ll come back’? Or would they just chop off his head as he prattled on?”
‘āgamentu tāva bhavanto coraghātā, amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī’ti, udāhu vippalapantasseva coraghātā sīsaṁ chindeyyun”ti?
“Na hi so, bho kassapa, coro labheyya coraghātesu:
‘āgamentu tāva bhavanto coraghātā amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī’ti.
“They’d just chop off his head.”
Atha kho naṁ vippalapantasseva coraghātā sīsaṁ chindeyyun”ti.
“So even a human bandit couldn’t get his human executioners to stay his execution.
“So hi nāma, rājañña, coro manusso manussabhūtesu coraghātesu na labhissati:
‘āgamentu tāva bhavanto coraghātā, amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī’ti.
What then of your friends and colleagues, relatives and kin who are reborn in a lower realm after doing bad things? Could they get the wardens of hell to wait, saying,
Kiṁ pana te mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā labhissanti nirayapālesu:
‘Please, good wardens of hell! Wait until I’ve gone to the chieftain Pāyāsi to tell him that
‘āgamentu tāva bhavanto nirayapālā, yāva mayaṁ pāyāsissa rājaññassa gantvā ārocema:
there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds’?
“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”’ti?
By this method, too, it ought to be proven that
Imināpi kho te, rājañña, pariyāyena evaṁ hotu:
there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Even though Master Kassapa says this, still I think that
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:
there’s no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Is there a method by which you can prove what you say?”
“Atthi pana, rājañña, pariyāyo yena te pariyāyena evaṁ hoti:
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?
“There is, Master Kassapa.”
“Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“How, exactly, chieftain?”
“Yathā kathaṁ viya, rājaññā”ti?
“Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that’s false, divisive, harsh, or nonsensical. And they’re content, kind-hearted, with right view.
“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī.
Some time later they become sick, suffering, gravely ill.
Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā.
When I know that
Yadāhaṁ jānāmi:
they will not recover from their illness, I go to them and say,
‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
‘Sirs, there are some ascetics and brahmins who have this doctrine and view:
‘santi kho, bho, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
“Those who refrain from killing living creatures, stealing, and committing sexual misconduct; who refrain from speech that’s false, divisive, harsh, or nonsensical; and are content, kind-hearted, with right view—when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
“ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.
You do all these things.
Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī.
If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in a good place, a heavenly realm.
Sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissanti.
If that happens, sirs, come and tell me that
Sace, bho, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyātha, yena me āgantvā āroceyyātha:
there is an afterlife.
“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.
I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’
Bhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī’ti.
They agree to this. But they don’t come back to tell me, nor do they send a messenger.
Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṁ pahiṇanti.
This is the method by which I prove that
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:
there’s no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
2.3. The Simile of the Sewer
2.3. Gūthakūpapurisaupamā
“Well then, chieftain, I shall give you a simile.
“Tena hi, rājañña, upamaṁ te karissāmi.
For by means of a simile some sensible people understand the meaning of what is said.
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
Suppose there were a man sunk over his head in a sewer.
Seyyathāpi, rājañña, puriso gūthakūpe sasīsakaṁ nimuggo assa.
Then you were to order someone
Atha tvaṁ purise āṇāpeyyāsi:
to pull him out of the sewer,
‘tena hi, bho, taṁ purisaṁ tamhā gūthakūpā uddharathā’ti.
and they’d agree to do so.
Te ‘sādhū’ti paṭissutvā taṁ purisaṁ tamhā gūthakūpā uddhareyyuṁ.
Then you’d tell them to
Te tvaṁ evaṁ vadeyyāsi:
carefully scrape the dung off that man’s body with bamboo scrapers,
‘tena hi, bho, tassa purisassa kāyā veḷupesikāhi gūthaṁ sunimmajjitaṁ nimmajjathā’ti.
and they’d agree to do so.
Te ‘sādhū’ti paṭissutvā tassa purisassa kāyā veḷupesikāhi gūthaṁ sunimmajjitaṁ nimmajjeyyuṁ.
Then you’d tell them to
Te tvaṁ evaṁ vadeyyāsi:
carefully scrub that man’s body down with pale clay three times,
‘tena hi, bho, tassa purisassa kāyaṁ paṇḍumattikāya tikkhattuṁ subbaṭṭitaṁ ubbaṭṭethā’ti.
and they’d do so.
Te tassa purisassa kāyaṁ paṇḍumattikāya tikkhattuṁ subbaṭṭitaṁ ubbaṭṭeyyuṁ.
Then you’d tell them to
Te tvaṁ evaṁ vadeyyāsi:
smear that man’s body with oil, and carefully wash him down with fine paste three times,
‘tena hi, bho, taṁ purisaṁ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṁ suppadhotaṁ karothā’ti.
and they’d do so.
Te taṁ purisaṁ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṁ suppadhotaṁ kareyyuṁ.
Then you’d tell them to
Te tvaṁ evaṁ vadeyyāsi:
dress that man’s hair and beard,
‘tena hi, bho, tassa purisassa kesamassuṁ kappethā’ti.
and they’d do so.
Te tassa purisassa kesamassuṁ kappeyyuṁ.
Then you’d tell them to
Te tvaṁ evaṁ vadeyyāsi:
provide that man with costly garlands, makeup, and clothes,
‘tena hi, bho, tassa purisassa mahagghañca mālaṁ mahagghañca vilepanaṁ mahagghāni ca vatthāni upaharathā’ti.
and they’d do so.
Te tassa purisassa mahagghañca mālaṁ mahagghañca vilepanaṁ mahagghāni ca vatthāni upahareyyuṁ.
Then you’d tell them to
Te tvaṁ evaṁ vadeyyāsi:
bring that man up to the stilt longhouse and set him up with the five kinds of sensual stimulation,
‘tena hi, bho, taṁ purisaṁ pāsādaṁ āropetvā pañcakāmaguṇāni upaṭṭhāpethā’ti.
and they’d do so.
Te taṁ purisaṁ pāsādaṁ āropetvā pañcakāmaguṇāni upaṭṭhāpeyyuṁ.
What do you think, chieftain?
Taṁ kiṁ maññasi, rājañña,
Now that man is nicely bathed and anointed, with hair and beard dressed, bedecked with garlands and bracelets, dressed in white, supplied and provided with the five kinds of sensual stimulation upstairs in the royal longhouse. Would he want to dive back into that sewer again?”
api nu tassa purisassa sunhātassa suvilittassa sukappitakesamassussa āmukkamālābharaṇassa odātavatthavasanassa uparipāsādavaragatassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa punadeva tasmiṁ gūthakūpe nimujjitukāmatā assā”ti?
“No, Master Kassapa.
“No hidaṁ, bho kassapa”.
Why is that?
“Taṁ kissa hetu”?
Because that sewer is filthy, stinking, disgusting, and repulsive, and it’s regarded as such.”
“Asuci, bho kassapa, gūthakūpo asuci ceva asucisaṅkhāto ca duggandho ca duggandhasaṅkhāto ca jeguccho ca jegucchasaṅkhāto ca paṭikūlo ca paṭikūlasaṅkhāto cā”ti.
“In the same way, chieftain, to the gods, human beings are filthy, stinking, disgusting, and repulsive, and are regarded as such.
“Evameva kho, rājañña, manussā devānaṁ asucī ceva asucisaṅkhātā ca, duggandhā ca duggandhasaṅkhātā ca, jegucchā ca jegucchasaṅkhātā ca, paṭikūlā ca paṭikūlasaṅkhātā ca.
The smell of humans reaches the gods even a hundred leagues away.
Yojanasataṁ kho, rājañña, manussagandho deve ubbādhati.
What then of your friends and colleagues, relatives and kin who are reborn in a higher realm after doing good things? Will they come back to tell you that
Kiṁ pana te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā te āgantvā ārocessanti:
there is an afterlife?
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti?
By this method, too, it ought to be proven that
Imināpi kho te, rājañña, pariyāyena evaṁ hotu:
there is an afterlife.”
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Even though Master Kassapa says this, still I think that
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:
there’s no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Can you prove it?”
“Atthi pana, rājañña, pariyāyo …pe…
“I can.”
“atthi, bho kassapa, pariyāyo …pe…
“How, exactly, chieftain?”
yathā kathaṁ viya, rājaññāti?
“Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures and so on.
“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā,
Some time later they become sick, suffering, gravely ill.
te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā.
When I know that
Yadāhaṁ jānāmi:
they will not recover from their illness, I go to them and say,
‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
‘Sirs, there are some ascetics and brahmins who have this doctrine and view:
‘santi kho, bho, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
“Those who refrain from killing living creatures and so on are reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.”
“ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti devānaṁ tāvatiṁsānaṁ sahabyatan”ti.
You do all these things.
Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā.
If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in the company of the gods of the Thirty-Three.
Sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissanti, devānaṁ tāvatiṁsānaṁ sahabyataṁ.
If that happens, sirs, come and tell me that
Sace, bho, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyātha devānaṁ tāvatiṁsānaṁ sahabyataṁ, yena me āgantvā āroceyyātha:
there is an afterlife.
“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.
I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’
Bhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī’ti.
They agree to this. But they don’t come back to tell me, nor do they send a messenger.
Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṁ pahiṇanti.
This is how I prove that
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:
there’s no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
2.4. The Simile of the Gods of the Thirty-Three
2.4. Tāvatiṁsadevaupamā
“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like.
“Tena hi, rājañña, taññevettha paṭipucchissāmi; yathā te khameyya, tathā naṁ byākareyyāsi.
A hundred human years are equivalent to one day and night for the gods of the Thirty-Three. Thirty such days make a month, and twelve months make a year. The gods of the Thirty-Three have a lifespan of a thousand such years.
Yaṁ kho pana, rājañña, mānussakaṁ vassasataṁ, devānaṁ tāvatiṁsānaṁ eso eko rattindivo, tāya rattiyā tiṁsarattiyo māso, tena māsena dvādasamāsiyo saṁvaccharo, tena saṁvaccharena dibbaṁ vassasahassaṁ devānaṁ tāvatiṁsānaṁ āyuppamāṇaṁ.
Now, as to your friends who are reborn in the company of the gods of the Thirty-Three after doing good things.
Ye te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā devānaṁ tāvatiṁsānaṁ sahabyataṁ.
If they think,
Sace pana tesaṁ evaṁ bhavissati:
‘First I’ll amuse myself for two or three days, supplied and provided with the five kinds of heavenly sensual stimulation. Then I’ll go back to Pāyāsi and tell him that
‘yāva mayaṁ dve vā tīṇi vā rattindivā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, atha mayaṁ pāyāsissa rājaññassa gantvā āroceyyāma:
there is an afterlife.’
“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.
Would they come back to tell you that
Api nu te āgantvā āroceyyuṁ—
there is an afterlife?”
itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?
“No, Master Kassapa.
“No hidaṁ, bho kassapa.
For I would be long dead by then.
Api hi mayaṁ, bho kassapa, ciraṁ kālaṅkatāpi bhaveyyāma.
But Master Kassapa, who has told you
Ko panetaṁ bhoto kassapassa āroceti:
that the gods of the Thirty-Three exist, or that they have such a long life span?
‘atthi devā tāvatiṁsā’ti vā ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā.
I don’t believe you.”
Na mayaṁ bhoto kassapassa saddahāma:
‘atthi devā tāvatiṁsā’ti vā ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā”ti.
2.5. Blind From Birth
2.5. Jaccandhaupamā
“Chieftain, suppose there was a person blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun.
“Seyyathāpi, rājañña, jaccandho puriso na passeyya kaṇha—sukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakāni rūpāni, na passeyya candimasūriye.
They’d say,
So evaṁ vadeyya:
‘There’s no such thing as dark and bright sights, and no-one who sees them.
‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṁ rūpānaṁ dassāvī.
There’s no such thing as blue,
Natthi nīlakāni rūpāni, natthi nīlakānaṁ rūpānaṁ dassāvī.
yellow,
Natthi pītakāni rūpāni, natthi pītakānaṁ rūpānaṁ dassāvī.
red,
Natthi lohitakāni rūpāni, natthi lohitakānaṁ rūpānaṁ dassāvī.
magenta,
Natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī.
even and uneven ground,
Natthi samavisamaṁ, natthi samavisamassa dassāvī.
stars,
Natthi tārakāni rūpāni, natthi tārakānaṁ rūpānaṁ dassāvī.
moon and sun, and no-one who sees these things.
Natthi candimasūriyā, natthi candimasūriyānaṁ dassāvī.
I don’t know it or see it, therefore it doesn’t exist.’
Ahametaṁ na jānāmi, ahametaṁ na passāmi, tasmā taṁ natthī’ti.
Would they be speaking rightly?”
Sammā nu kho so, rājañña, vadamāno vadeyyā”ti?
“No, Master Kassapa.
“No hidaṁ, bho kassapa.
There are such things as dark and bright sights, and one who sees them.
Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṁ rūpānaṁ dassāvī.
And those other things are real, too, as is the one who sees them.
Atthi nīlakāni rūpāni, atthi nīlakānaṁ rūpānaṁ dassāvī …pe…
atthi samavisamaṁ, atthi samavisamassa dassāvī.
Atthi tārakāni rūpāni, atthi tārakānaṁ rūpānaṁ dassāvī.
So it’s not right to say this:
Atthi candimasūriyā, atthi candimasūriyānaṁ dassāvī.
‘I don’t know it or see it, therefore it doesn’t exist.’”
‘Ahametaṁ na jānāmi, ahametaṁ na passāmi, tasmā taṁ natthī’ti.
Na hi so, bho kassapa, sammā vadamāno vadeyyā”ti.
“In the same way, chieftain, when you tell me you don’t believe me you seem like the blind man in the simile.
“Evameva kho tvaṁ, rājañña, jaccandhūpamo maññe paṭibhāsi yaṁ maṁ tvaṁ evaṁ vadesi.
Ko panetaṁ bhoto kassapassa āroceti:
‘atthi devā tāvatiṁsā’ti vā, ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā?
Na mayaṁ bhoto kassapassa saddahāma:
‘atthi devā tāvatiṁsā’ti vā ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā”ti.
You can’t see the other world the way you think, with the eye of the flesh.
“Na kho, rājañña, evaṁ paro loko daṭṭhabbo, yathā tvaṁ maññasi iminā maṁsacakkhunā.
There are ascetics and brahmins who live in the wilderness, frequenting remote lodgings in the wilderness and the forest. Meditating diligent, keen, and resolute, they purify the divine eye, the power of clairvoyance.
Ye kho te, rājañña, samaṇabrāhmaṇā araññavanapatthāni pantāni senāsanāni paṭisevanti, te tattha appamattā ātāpino pahitattā viharantā dibbacakkhuṁ visodhenti.
With clairvoyance that is purified and superhuman, they see this world and the other world, and sentient beings who are spontaneously reborn.
Te dibbena cakkhunā visuddhena atikkantamānusakena imañceva lokaṁ passanti parañca satte ca opapātike.
That’s how to see the other world,
Evañca kho, rājañña, paro loko daṭṭhabbo;
not how you think, with the eye of the flesh.
na tveva yathā tvaṁ maññasi iminā maṁsacakkhunā.
By this method, too, it ought to be proven that
Imināpi kho te, rājañña, pariyāyena evaṁ hotu:
there is an afterlife.”
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Even though Master Kassapa says this, still I think that
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:
there’s no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Can you prove it?”
“Atthi pana, rājañña, pariyāyo …pe…
“I can.”
atthi, bho kassapa, pariyāyo …pe…
“How, exactly, chieftain?”
yathā kathaṁ viya, rājaññā”ti?
“Well, I see ascetics and brahmins who are ethical, of good character, who want to live and don’t want to die, who want to be happy and recoil from pain.
“Idhāhaṁ, bho kassapa, passāmi samaṇabrāhmaṇe sīlavante kalyāṇadhamme jīvitukāme amaritukāme sukhakāme dukkhapaṭikūle.
I think to myself,
Tassa mayhaṁ, bho kassapa, evaṁ hoti—
‘If those ascetics and brahmins knew that
sace kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā evaṁ jāneyyuṁ:
things were going to be better for them after death,
‘ito no matānaṁ seyyo bhavissatī’ti.
they’d drink poison, slit their wrists, hang themselves, or throw themselves off a cliff.
Idānime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā visaṁ vā khādeyyuṁ, satthaṁ vā āhareyyuṁ, ubbandhitvā vā kālaṁ kareyyuṁ, papāte vā papateyyuṁ.
They mustn’t know that
Yasmā ca kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā na evaṁ jānanti:
things are going to be better for them after death. That’s why they are ethical, of good character, wanting to live and not wanting to die, wanting to be happy and recoiling from pain.’
‘ito no matānaṁ seyyo bhavissatī’ti, tasmā ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā jīvitukāmā amaritukāmā sukhakāmā dukkhapaṭikūlā attānaṁ na mārenti.
This is the method by which I prove that
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:
there’s no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
2.6. The Simile of the Pregnant Woman
2.6. Gabbhinīupamā
“Well then, chieftain, I shall give you a simile.
“Tena hi, rājañña, upamaṁ te karissāmi.
For by means of a simile some sensible people understand the meaning of what is said.
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
Once upon a time, a certain brahmin had two wives.
Bhūtapubbaṁ, rājañña, aññatarassa brāhmaṇassa dve pajāpatiyo ahesuṁ.
One had a son ten or twelve years of age, while the other was pregnant and about to give birth.
Ekissā putto ahosi dasavassuddesiko vā dvādasavassuddesiko vā, ekā gabbhinī upavijaññā.
Then the brahmin passed away.
Atha kho so brāhmaṇo kālamakāsi.
So the youth said to his mother’s co-wife,
Atha kho so māṇavako mātusapattiṁ etadavoca:
‘Madam, all the wealth, grain, silver, and gold is mine,
‘yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ;
and you get nothing.
natthi tuyhettha kiñci.
Transfer to me my father’s inheritance.’
Pitu me, bhoti, dāyajjaṁ niyyādehī’ti.
But the brahmin lady said,
Evaṁ vutte, sā brāhmaṇī taṁ māṇavakaṁ etadavoca:
‘Wait, my dear, until I give birth.
‘āgamehi tāva, tāta, yāva vijāyāmi.
If it’s a boy, one portion shall be his.
Sace kumārako bhavissati, tassapi ekadeso bhavissati;
If it’s a girl, she will be your reward.’
sace kumārikā bhavissati, sāpi te opabhoggā bhavissatī’ti.
But for a second time,
Dutiyampi kho so māṇavako mātusapattiṁ etadavoca:
‘yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ;
natthi tuyhettha kiñci.
Pitu me, bhoti, dāyajjaṁ niyyādehī’ti.
Dutiyampi kho sā brāhmaṇī taṁ māṇavakaṁ etadavoca:
‘āgamehi tāva, tāta, yāva vijāyāmi.
Sace kumārako bhavissati, tassapi ekadeso bhavissati;
sace kumārikā bhavissati sāpi te opabhoggā bhavissatī’ti.
and a third time, the youth insisted that the entire inheritance must be his.
Tatiyampi kho so māṇavako mātusapattiṁ etadavoca:
‘yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ;
natthi tuyhettha kiñci.
Pitu me, bhoti, dāyajjaṁ niyyādehī’ti.
So the brahmin lady took a knife, went to her bedroom, and sliced open her belly, thinking,
Atha kho sā brāhmaṇī satthaṁ gahetvā ovarakaṁ pavisitvā udaraṁ opādesi:
‘Until I give birth—whether it’s a boy or a girl!’
‘yāva vijāyāmi yadi vā kumārako yadi vā kumārikā’ti.
She destroyed her own life and that of the fetus, as well as any wealth.
Sā attānañceva jīvitañca gabbhañca sāpateyyañca vināsesi.
Being foolish and incompetent, she sought an inheritance irrationally and fell to ruin and disaster. In the same way, chieftain, being foolish and incompetent, you’re seeking the other world irrationally and will fall to ruin and disaster,
Yathā taṁ bālā abyattā anayabyasanaṁ āpannā ayoniso dāyajjaṁ gavesantī, evameva kho tvaṁ, rājañña, bālo abyatto anayabyasanaṁ āpajjissasi ayoniso paralokaṁ gavesanto;
just like that brahmin lady.
seyyathāpi sā brāhmaṇī bālā abyattā anayabyasanaṁ āpannā ayoniso dāyajjaṁ gavesantī.
Good ascetics and brahmins don’t force what is unripe to ripen;
Na kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā apakkaṁ paripācenti;
rather, they wait for it to ripen.
api ca paripākaṁ āgamenti.
For the life of clever ascetics and brahmins is beneficial.
Paṇḍitānaṁ attho hi, rājañña, samaṇabrāhmaṇānaṁ sīlavantānaṁ kalyāṇadhammānaṁ jīvitena.
So long as they remain, good ascetics and brahmins make much merit, and act for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
Yathā yathā kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā ciraṁ dīghamaddhānaṁ tiṭṭhanti tathā tathā bahuṁ puññaṁ pasavanti, bahujanahitāya ca paṭipajjanti bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
By this method, too, it ought to be proven that
Imināpi kho te, rājañña, pariyāyena evaṁ hotu:
there is an afterlife.”
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Even though Master Kassapa says this, still I think that
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:
there’s no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Can you prove it?”
“Atthi pana, rājañña, pariyāyo …pe…
“I can.”
atthi, bho kassapa, pariyāyo …pe…
“How, exactly, chieftain?”
yathā kathaṁ viya, rājaññā”ti?
“Suppose they were to arrest a bandit, a criminal and present him to me, saying,
“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti:
‘Sir, this is a bandit, a criminal.
‘ayaṁ te, bhante, coro āgucārī;
Punish him as you will.’
imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti.
I say to them,
Tyāhaṁ evaṁ vadāmi:
‘Well then, sirs, place this man in a pot while he’s still alive. Close up the mouth, bind it up with damp leather, and seal it with a thick coat of damp clay. Then lift it up on a stove and light the fire.’
‘tena hi, bho, imaṁ purisaṁ jīvantaṁyeva kumbhiyā pakkhipitvā mukhaṁ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṁ karitvā uddhanaṁ āropetvā aggiṁ dethā’ti.
They agree, and do what I ask.
Te me ‘sādhū’ti paṭissutvā taṁ purisaṁ jīvantaṁyeva kumbhiyā pakkhipitvā mukhaṁ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṁ karitvā uddhanaṁ āropetvā aggiṁ denti.
When we know that that man has passed away, we lift down the pot and break it open, uncover the mouth, and slowly peek inside, thinking,
Yadā mayaṁ jānāma ‘kālaṅkato so puriso’ti, atha naṁ kumbhiṁ oropetvā ubbhinditvā mukhaṁ vivaritvā saṇikaṁ nillokema:
‘Hopefully we’ll see his soul escaping.’
‘appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti.
But we don’t see his soul escaping.
Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma.
This is how I prove that
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:
there’s no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
2.7. The Simile of the Dream
2.7. Supinakaupamā
“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like.
“Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṁ byākareyyāsi.
Do you recall ever having a midday nap and seeing delightful parks, woods, meadows, and lotus ponds in a dream?”
Abhijānāsi no tvaṁ, rājañña, divā seyyaṁ upagato supinakaṁ passitā ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan”ti?
“I do, sir.”
“Abhijānāmahaṁ, bho kassapa, divāseyyaṁ upagato supinakaṁ passitā ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan”ti.
“At that time were you guarded by hunchbacks, dwarves, midgets, and younglings?”
“Rakkhanti taṁ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti?
“I was.”
“Evaṁ, bho kassapa, rakkhanti maṁ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti.
“But did they see your soul entering or leaving?”
“Api nu tā tuyhaṁ jīvaṁ passanti pavisantaṁ vā nikkhamantaṁ vā”ti?
“No they did not.”
“No hidaṁ, bho kassapa”.
“So if they couldn’t even see your soul entering or leaving while you were still alive,
“Tā hi nāma, rājañña, tuyhaṁ jīvantassa jīvantiyo jīvaṁ na passissanti pavisantaṁ vā nikkhamantaṁ vā.
how could you see the soul of a dead man?
Kiṁ pana tvaṁ kālaṅkatassa jīvaṁ passissasi pavisantaṁ vā nikkhamantaṁ vā.
By this method, too, it ought to be proven that
Imināpi kho te, rājañña, pariyāyena evaṁ hotu:
there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Even though Master Kassapa says this, still I think that
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:
there’s no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Can you prove it?”
“Atthi pana, rājañña, pariyāyo …pe…
“I can.”
“atthi, bho kassapa, pariyāyo …pe…
“How, exactly, chieftain?”
yathā kathaṁ viya, rājaññā”ti?
“Suppose they were to arrest a bandit, a criminal and present him to me, saying,
“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti:
‘Sir, this is a bandit, a criminal.
‘ayaṁ te, bhante, coro āgucārī;
Punish him as you will.’
imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti.
I say to them,
Tyāhaṁ evaṁ vadāmi:
‘Well then, sirs, weigh this man with scales while he’s still alive. Then strangle him with a bowstring, and when he’s dead, weigh him again.’
‘tena hi, bho, imaṁ purisaṁ jīvantaṁyeva tulāya tuletvā jiyāya anassāsakaṁ māretvā punadeva tulāya tulethā’ti.
They agree, and do what I ask.
Te me ‘sādhū’ti paṭissutvā taṁ purisaṁ jīvantaṁyeva tulāya tuletvā jiyāya anassāsakaṁ māretvā punadeva tulāya tulenti.
So long as they are alive, they’re lighter, softer, more flexible.
Yadā so jīvati, tadā lahutaro ca hoti mudutaro ca kammaññataro ca.
But when they die they become heavier, stiffer, less flexible.
Yadā pana so kālaṅkato hoti tadā garutaro ca hoti patthinnataro ca akammaññataro ca.
This is how I prove that
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:
there’s no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
2.8. The Simile of the Hot Iron Ball
2.8. Santattaayoguḷaupamā
“Well then, chieftain, I shall give you a simile.
“Tena hi, rājañña, upamaṁ te karissāmi.
For by means of a simile some sensible people understand the meaning of what is said.
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
Suppose a person was to heat an iron ball all day until it was burning, blazing, and glowing, and then they weigh it with scales.
Seyyathāpi, rājañña, puriso divasaṁ santattaṁ ayoguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ tulāya tuleyya.
After some time, when it had cooled and become extinguished, they’d weigh it again.
Tamenaṁ aparena samayena sītaṁ nibbutaṁ tulāya tuleyya.
When would that iron ball be lighter, softer, and more workable—when it’s burning or when it’s cool?”
Kadā nu kho so ayoguḷo lahutaro vā hoti mudutaro vā kammaññataro vā, yadā vā āditto sampajjalito sajotibhūto, yadā vā sīto nibbuto”ti?
“So long as the iron ball is full of heat and air—burning, blazing, and glowing—it’s lighter, softer, and more workable.
“Yadā so, bho kassapa, ayoguḷo tejosahagato ca hoti vāyosahagato ca āditto sampajjalito sajotibhūto, tadā lahutaro ca hoti mudutaro ca kammaññataro ca.
But when it lacks heat and air—cooled and extinguished—it’s heavier, stiffer, and less workable.”
Yadā pana so ayoguḷo neva tejosahagato hoti na vāyosahagato sīto nibbuto, tadā garutaro ca hoti patthinnataro ca akammaññataro cā”ti.
“In the same way, so long as this body is full of life and warmth and consciousness it’s lighter, softer, and more flexible.
“Evameva kho, rājañña, yadāyaṁ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā lahutaro ca hoti mudutaro ca kammaññataro ca.
But when it lacks life and warmth and consciousness it’s heavier, stiffer, and less flexible.
Yadā panāyaṁ kāyo neva āyusahagato hoti na usmāsahagato na viññāṇasahagato tadā garutaro ca hoti patthinnataro ca akammaññataro ca.
By this method, too, it ought to be proven that
Imināpi kho te, rājañña, pariyāyena evaṁ hotu:
there is an afterlife.”
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Even though Master Kassapa says this, still I think that
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:
there’s no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Can you prove it?”
“Atthi pana, rājañña, pariyāyo …pe…
“I can.”
atthi, bho kassapa, pariyāyo …pe…
“How, exactly, chieftain?”
yathā kathaṁ viya, rājaññā”ti?
“Suppose they were to arrest a bandit, a criminal and present him to me, saying,
“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti:
‘Sir, this is a bandit, a criminal.
‘ayaṁ te, bhante, coro āgucārī;
Punish him as you will.’
imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti.
I say to them,
Tyāhaṁ evaṁ vadāmi:
‘Well then, sirs, take this man’s life without injuring his outer skin, inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see his soul escaping.’
‘tena hi, bho, imaṁ purisaṁ anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca jīvitā voropetha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti.
They agree, and do what I ask.
Te me ‘sādhū’ti paṭissutvā taṁ purisaṁ anupahacca chaviñca …pe… jīvitā voropenti.
When he’s half-dead, I tell them to
Yadā so āmato hoti, tyāhaṁ evaṁ vadāmi:
lay him on his back in hope of seeing his soul escape.
‘tena hi, bho, imaṁ purisaṁ uttānaṁ nipātetha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti.
They do so.
Te taṁ purisaṁ uttānaṁ nipātenti.
But we don’t see his soul escaping.
Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma.
I tell them to
Tyāhaṁ evaṁ vadāmi:
lay him bent over,
‘tena hi, bho, imaṁ purisaṁ avakujjaṁ nipātetha …
to lay him on his side,
passena nipātetha …
to lay him on the other side;
dutiyena passena nipātetha …
to stand him upright,
uddhaṁ ṭhapetha …
to stand him upside down;
omuddhakaṁ ṭhapetha …
to strike him with fists,
pāṇinā ākoṭetha …
stones,
leḍḍunā ākoṭetha …
rods,
daṇḍena ākoṭetha …
and swords;
satthena ākoṭetha …
and to give him a good shaking in hope of seeing his soul escape.
odhunātha sandhunātha niddhunātha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti.
They do all these things.
Te taṁ purisaṁ odhunanti sandhunanti niddhunanti.
But we don’t see his soul escaping.
Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma.
For him the eye itself is present, and so are those sights. Yet he does not experience that sense-field.
Tassa tadeva cakkhu hoti te rūpā, tañcāyatanaṁ nappaṭisaṁvedeti.
The ear itself is present, and so are those sounds. Yet he does not experience that sense-field.
Tadeva sotaṁ hoti te saddā, tañcāyatanaṁ nappaṭisaṁvedeti.
The nose itself is present, and so are those smells. Yet he does not experience that sense-field.
Tadeva ghānaṁ hoti te gandhā, tañcāyatanaṁ nappaṭisaṁvedeti.
The tongue itself is present, and so are those tastes. Yet he does not experience that sense-field.
Sāva jivhā hoti te rasā, tañcāyatanaṁ nappaṭisaṁvedeti.
The body itself is present, and so are those touches. Yet he does not experience that sense-field.
Sveva kāyo hoti te phoṭṭhabbā, tañcāyatanaṁ nappaṭisaṁvedeti.
This is how I prove that
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:
there’s no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
2.9. The Simile of the Horn Blower
2.9. Saṅkhadhamaupamā
“Well then, chieftain, I shall give you a simile.
“Tena hi, rājañña, upamaṁ te karissāmi.
For by means of a simile some sensible people understand the meaning of what is said.
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
Once upon a time, a certain horn blower took his horn and traveled to a borderland,
Bhūtapubbaṁ, rājañña, aññataro saṅkhadhamo saṅkhaṁ ādāya paccantimaṁ janapadaṁ agamāsi.
where he went to a certain village. Standing in the middle of the village, he sounded his horn three times, then placed it on the ground and sat down to one side.
So yena aññataro gāmo tenupasaṅkami; upasaṅkamitvā majjhe gāmassa ṭhito tikkhattuṁ saṅkhaṁ upalāpetvā saṅkhaṁ bhūmiyaṁ nikkhipitvā ekamantaṁ nisīdi.
Then the people of the borderland thought,
Atha kho, rājañña, tesaṁ paccantajanapadānaṁ manussānaṁ etadahosi:
‘What is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’
‘ambho kassa nu kho eso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti.
They gathered around the horn blower and said,
Sannipatitvā taṁ saṅkhadhamaṁ etadavocuṁ:
‘Mister, what is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’
‘ambho, kassa nu kho eso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti.
‘The sound is made by this, which is called a horn.’
‘Eso kho, bho, saṅkho nāma yasseso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti.
They laid that horn on its back, saying,
Te taṁ saṅkhaṁ uttānaṁ nipātesuṁ:
‘Speak, good horn! Speak, good horn!’
‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti.
But still the horn made no sound.
Neva so saṅkho saddamakāsi.
Then they lay the horn bent over, they lay it on its side, they lay it on its other side; they stood it upright, they stood it upside down; they struck it with fists, stones, rods, and swords; and they gave it a good shake, saying,
Te taṁ saṅkhaṁ avakujjaṁ nipātesuṁ, passena nipātesuṁ, dutiyena passena nipātesuṁ, uddhaṁ ṭhapesuṁ, omuddhakaṁ ṭhapesuṁ, pāṇinā ākoṭesuṁ, leḍḍunā ākoṭesuṁ, daṇḍena ākoṭesuṁ, satthena ākoṭesuṁ, odhuniṁsu sandhuniṁsu niddhuniṁsu:
‘Speak, good horn! Speak, good horn!’
‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti.
But still the horn made no sound.
Neva so saṅkho saddamakāsi.
So the horn blower thought,
Atha kho, rājañña, tassa saṅkhadhamassa etadahosi:
‘How foolish are these borderland folk! For how can they seek the sound of a horn so irrationally?’
‘yāva bālā ime paccantajanapadā manussā, kathañhi nāma ayoniso saṅkhasaddaṁ gavesissantī’ti.
And as they looked on, he picked up the horn, sounded it three times, and took it away with him.
Tesaṁ pekkhamānānaṁ saṅkhaṁ gahetvā tikkhattuṁ saṅkhaṁ upalāpetvā saṅkhaṁ ādāya pakkāmi.
Then the people of the borderland thought,
Atha kho, rājañña, tesaṁ paccantajanapadānaṁ manussānaṁ etadahosi:
‘So, it seems, when what is called a horn is accompanied by a person, effort, and wind, it makes a sound. But when these things are absent it makes no sound.’
‘yadā kira, bho, ayaṁ saṅkho nāma purisasahagato ca hoti vāyāmasahagato ca vāyusahagato ca, tadāyaṁ saṅkho saddaṁ karoti, yadā panāyaṁ saṅkho neva purisasahagato hoti na vāyāmasahagato na vāyusahagato, nāyaṁ saṅkho saddaṁ karotī’ti.
In the same way, so long as this body is full of life and warmth and consciousness it walks back and forth, stands, sits, and lies down. It sees sights with the eye, hears sounds with the ear, smells odors with the nose, tastes flavors with the tongue, feels touches with the body, and knows thoughts with the mind.
Evameva kho, rājañña, yadāyaṁ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā abhikkamatipi paṭikkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, cakkhunāpi rūpaṁ passati, sotenapi saddaṁ suṇāti, ghānenapi gandhaṁ ghāyati, jivhāyapi rasaṁ sāyati, kāyenapi phoṭṭhabbaṁ phusati, manasāpi dhammaṁ vijānāti.
But when it lacks life and warmth and consciousness it does none of these things.
Yadā panāyaṁ kāyo neva āyusahagato hoti, na usmāsahagato, na viññāṇasahagato, tadā neva abhikkamati na paṭikkamati na tiṭṭhati na nisīdati na seyyaṁ kappeti, cakkhunāpi rūpaṁ na passati, sotenapi saddaṁ na suṇāti, ghānenapi gandhaṁ na ghāyati, jivhāyapi rasaṁ na sāyati, kāyenapi phoṭṭhabbaṁ na phusati, manasāpi dhammaṁ na vijānāti.
By this method, too, it ought to be proven that
Imināpi kho te, rājañña, pariyāyena evaṁ hotu:
there is an afterlife.”
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Even though Master Kassapa says this, still I think that
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:
there’s no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Can you prove it?”
“Atthi pana, rājañña, pariyāyo …pe…
“I can.”
atthi, bho kassapa, pariyāyo …pe…
“How, exactly, chieftain?”
yathā kathaṁ viya, rājaññā”ti?
“Suppose they were to arrest a bandit, a criminal and present him to me, saying,
“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti:
‘Sir, this is a bandit, a criminal.
‘ayaṁ te, bhante, coro āgucārī,
Punish him as you will.’
imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti.
I say to them,
Tyāhaṁ evaṁ vadāmi:
‘Well then, sirs, cut open this man’s outer skin. Hopefully we might see his soul.’
‘tena hi, bho, imassa purisassa chaviṁ chindatha, appeva nāmassa jīvaṁ passeyyāmā’ti.
They cut open his outer skin,
Te tassa purisassa chaviṁ chindanti.
but we see no soul.
Nevassa mayaṁ jīvaṁ passāma.
I say to them,
Tyāhaṁ evaṁ vadāmi:
‘Well then, sirs, cut open his inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see his soul.’
‘tena hi, bho, imassa purisassa cammaṁ chindatha, maṁsaṁ chindatha, nhāruṁ chindatha, aṭṭhiṁ chindatha, aṭṭhimiñjaṁ chindatha, appeva nāmassa jīvaṁ passeyyāmā’ti.
They do so, but we see no soul.
Te tassa purisassa aṭṭhimiñjaṁ chindanti, nevassa mayaṁ jīvaṁ passeyyāma.
This is how I prove that
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:
there’s no afterlife.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
2.10. The Simile of the Fire-Worshiping Matted-Hair Ascetic
2.10. Aggikajaṭilaupamā
“Well then, chieftain, I shall give you a simile.
“Tena hi, rājañña, upamaṁ te karissāmi.
For by means of a simile some sensible people understand the meaning of what is said.
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
Once upon a time, a certain fire-worshiping matted-hair ascetic settled in a leaf hut in a wilderness region.
Bhūtapubbaṁ, rājañña, aññataro aggiko jaṭilo araññāyatane paṇṇakuṭiyā sammati.
Then a caravan came out from a certain country.
Atha kho, rājañña, aññataro janapade sattho vuṭṭhāsi.
It stayed for one night not far from that ascetic’s hermitage, and then moved on.
Atha kho so sattho tassa aggikassa jaṭilassa assamassa sāmantā ekarattiṁ vasitvā pakkāmi.
The ascetic thought,
Atha kho, rājañña, tassa aggikassa jaṭilassa etadahosi:
‘Why don’t I go to that caravan’s campsite? Hopefully I’ll find something useful there.’
‘yannūnāhaṁ yena so satthavāso tenupasaṅkameyyaṁ, appeva nāmettha kiñci upakaraṇaṁ adhigaccheyyan’ti.
So he went, and he saw a little baby boy abandoned there.
Atha kho so aggiko jaṭilo kālasseva vuṭṭhāya yena so satthavāso tenupasaṅkami; upasaṅkamitvā addasa tasmiṁ satthavāse daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ chaḍḍitaṁ.
When he saw this he thought,
Disvānassa etadahosi:
‘It’s not proper for me to look on while a human being dies.
‘na kho me taṁ patirūpaṁ yaṁ me pekkhamānassa manussabhūto kālaṅkareyya;
Why don’t I bring this boy back to my hermitage, nurse him, nourish him, and raise him?’
yannūnāhaṁ imaṁ dārakaṁ assamaṁ netvā āpādeyyaṁ poseyyaṁ vaḍḍheyyan’ti.
So that’s what he did.
Atha kho so aggiko jaṭilo taṁ dārakaṁ assamaṁ netvā āpādesi posesi vaḍḍhesi.
When the boy was ten or twelve years old, the ascetic had some business come up in the country.
Yadā so dārako dasavassuddesiko vā hoti dvādasavassuddesiko vā, atha kho tassa aggikassa jaṭilassa janapade kañcideva karaṇīyaṁ uppajji.
So he said to the boy,
Atha kho so aggiko jaṭilo taṁ dārakaṁ etadavoca:
‘My dear, I wish to go to the country.
‘icchāmahaṁ, tāta, janapadaṁ gantuṁ;
Serve the sacred flame.
aggiṁ, tāta, paricareyyāsi.
Do not extinguish it.
Mā ca te aggi nibbāyi.
But if you should extinguish it, here is the hatchet, the firewood, and the bundle of drill-sticks. Light the fire and serve it.’
Sace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsī’ti.
And having instructed the boy, the ascetic went to the country.
Atha kho so aggiko jaṭilo taṁ dārakaṁ evaṁ anusāsitvā janapadaṁ agamāsi.
But the boy was so engrossed in his play, the fire went out.
Tassa khiḍḍāpasutassa aggi nibbāyi.
He thought,
Atha kho tassa dārakassa etadahosi:
‘My father told me to serve the sacred flame.
‘pitā kho maṁ evaṁ avaca:
“aggiṁ, tāta, paricareyyāsi.
Mā ca te aggi nibbāyi.
Sace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsī”ti.
Why don’t I light it again and serve it?’
Yannūnāhaṁ aggiṁ nibbattetvā aggiṁ paricareyyan’ti.
So he chopped the bundle of drill-sticks with the hatchet, thinking,
Atha kho so dārako araṇisahitaṁ vāsiyā tacchi:
‘Hopefully I’ll get a fire!’
‘appeva nāma aggiṁ adhigaccheyyan’ti.
But he still got no fire.
Neva so aggiṁ adhigacchi.
He split the bundle of drill-sticks into two, three, four, five, ten, or a hundred parts. He chopped them into splinters, pounded them in a mortar, and swept them away in a strong wind, thinking,
Araṇisahitaṁ dvidhā phālesi, tidhā phālesi, catudhā phālesi, pañcadhā phālesi, dasadhā phālesi, satadhā phālesi, sakalikaṁ sakalikaṁ akāsi, sakalikaṁ sakalikaṁ karitvā udukkhale koṭṭesi, udukkhale koṭṭetvā mahāvāte opuni:
‘Hopefully I’ll get a fire!’
‘appeva nāma aggiṁ adhigaccheyyan’ti.
But he still got no fire.
Neva so aggiṁ adhigacchi.
Then the matted-hair ascetic, having concluded his business in the country, returned to his own hermitage, and said to the boy,
Atha kho so aggiko jaṭilo janapade taṁ karaṇīyaṁ tīretvā yena sako assamo tenupasaṅkami; upasaṅkamitvā taṁ dārakaṁ etadavoca:
‘I trust, my dear, that the fire didn’t go out?’
‘kacci te, tāta, aggi na nibbuto’ti?
And the boy told him what had happened.
‘Idha me, tāta, khiḍḍāpasutassa aggi nibbāyi.
Tassa me etadahosi:
“pitā kho maṁ evaṁ avaca aggiṁ, tāta, paricareyyāsi.
Mā ca te, tāta, aggi nibbāyi.
Sace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsīti.
Yannūnāhaṁ aggiṁ nibbattetvā aggiṁ paricareyyan”ti.
Atha khvāhaṁ, tāta, araṇisahitaṁ vāsiyā tacchiṁ:
“appeva nāma aggiṁ adhigaccheyyan”ti.
Nevāhaṁ aggiṁ adhigacchiṁ.
Araṇisahitaṁ dvidhā phālesiṁ, tidhā phālesiṁ, catudhā phālesiṁ, pañcadhā phālesiṁ, dasadhā phālesiṁ, satadhā phālesiṁ, sakalikaṁ sakalikaṁ akāsiṁ, sakalikaṁ sakalikaṁ karitvā udukkhale koṭṭesiṁ, udukkhale koṭṭetvā mahāvāte opuniṁ:
“appeva nāma aggiṁ adhigaccheyyan”ti.
Nevāhaṁ aggiṁ adhigacchin’ti.
Then the ascetic thought,
Atha kho tassa aggikassa jaṭilassa etadahosi:
‘How foolish is this boy, how incompetent! For how can he seek a fire so irrationally?’
‘yāva bālo ayaṁ dārako abyatto, kathañhi nāma ayoniso aggiṁ gavesissatī’ti.
So while the boy looked on, he took a bundle of fire-sticks, lit the fire, and said,
Tassa pekkhamānassa araṇisahitaṁ gahetvā aggiṁ nibbattetvā taṁ dārakaṁ etadavoca:
‘Dear boy, this is how to light a fire.
‘evaṁ kho, tāta, aggi nibbattetabbo.
Not the foolish and incompetent way you sought it so irrationally.’
Na tveva yathā tvaṁ bālo abyatto ayoniso aggiṁ gavesī’ti.
In the same way, chieftain, being foolish and incompetent, you seek the other world irrationally.
Evameva kho tvaṁ, rājañña, bālo abyatto ayoniso paralokaṁ gavesissasi.
Let go of this harmful misconception, chieftain, let go of it!
Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ.
Don’t create lasting harm and suffering for yourself!”
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.
“Even though Master Kassapa says this, still I’m not able to let go of that harmful misconception.
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ.
King Pasenadi of Kosala knows my views, and so do foreign kings.
Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi:
‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī:
“itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”’ti.
If I let go of this harmful misconception, people will say,
Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro:
‘How foolish is the chieftain Pāyāsi, how incompetent, that he should hold on to a mistake!’
‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti.
I shall carry on with this view out of anger, contempt, and spite!”
Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti.
2.11. The Simile of the Two Caravan Leaders
2.11. Dvesatthavāhaupamā
“Well then, chieftain, I shall give you a simile.
“Tena hi, rājañña, upamaṁ te karissāmi.
For by means of a simile some sensible people understand the meaning of what is said.
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
Once upon a time, a large caravan of a thousand wagons traveled from a country in the east to the west.
Bhūtapubbaṁ, rājañña, mahāsakaṭasattho sakaṭasahassaṁ puratthimā janapadā pacchimaṁ janapadaṁ agamāsi.
Wherever they went they quickly used up the grass, wood, water, and the green foliage.
So yena yena gacchi, khippaṁyeva pariyādiyati tiṇakaṭṭhodakaṁ haritakapaṇṇaṁ.
Now, that caravan had two leaders, each in charge of five hundred wagons.
Tasmiṁ kho pana satthe dve satthavāhā ahesuṁ eko pañcannaṁ sakaṭasatānaṁ, eko pañcannaṁ sakaṭasatānaṁ.
They thought,
Atha kho tesaṁ satthavāhānaṁ etadahosi:
‘This is a large caravan of a thousand wagons.
‘ayaṁ kho mahāsakaṭasattho sakaṭasahassaṁ;
Wherever we go we quickly use up the grass, wood, water, and the green foliage.
te mayaṁ yena yena gacchāma, khippameva pariyādiyati tiṇakaṭṭhodakaṁ haritakapaṇṇaṁ.
Why don’t we split the caravan in two halves?’
Yannūna mayaṁ imaṁ satthaṁ dvidhā vibhajeyyāma—
ekato pañca sakaṭasatāni ekato pañca sakaṭasatānī’ti.
So that’s what they did.
Te taṁ satthaṁ dvidhā vibhajiṁsu ekato pañca sakaṭasatāni, ekato pañca sakaṭasatāni.
One caravan leader, having prepared much grass, wood, and water, started the caravan.
Eko satthavāho bahuṁ tiṇañca kaṭṭhañca udakañca āropetvā satthaṁ payāpesi.
After two or three days’ journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he said,
Dvīhatīhapayāto kho pana so sattho addasa purisaṁ kāḷaṁ lohitakkhaṁ sannaddhakalāpaṁ kumudamāliṁ allavatthaṁ allakesaṁ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṁ āgacchantaṁ, disvā etadavoca:
‘Sir, where do you come from?’
‘kuto, bho, āgacchasī’ti?
‘From such and such a country.’
‘Amukamhā janapadā’ti.
‘And where are you going?’
‘Kuhiṁ gamissasī’ti?
‘To the country named so and so.’
‘Amukaṁ nāma janapadan’ti.
‘But has there been much rain in the desert up ahead?’
‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti?
‘Indeed there has, sir. The paths are sprinkled with water, and there is much grass, wood, and water.
‘Evaṁ, bho, purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca.
Toss out your grass, wood, and water. Your wagons will move swiftly when lightly-laden, so don’t tire your draught teams.’
Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā’ti.
So the caravan leader addressed his drivers,
Atha kho so satthavāho satthike āmantesi:
‘This man says that
‘ayaṁ, bho, puriso evamāha:
there has been much rain in the desert up ahead.
“purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca.
He advises us to toss out the grass, wood, and water. The wagons will move swiftly when lightly-laden, and won’t tire our draught teams.
Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā”ti.
So let’s toss out the grass, wood, and water and restart the caravan with lightly-laden wagons.’
Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi satthaṁ payāpethā’ti.
‘Yes, sir,’ the drivers replied, and that’s what they did.
‘Evaṁ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā chaḍḍetvā purāṇāni tiṇāni kaṭṭhāni udakāni lahubhārehi sakaṭehi satthaṁ payāpesuṁ.
But in the caravan’s first campsite they saw no grass, wood, or water.
Te paṭhamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā.
And in the second,
Dutiyepi satthavāse …
third,
tatiyepi satthavāse …
fourth,
catutthepi satthavāse …
fifth,
pañcamepi satthavāse …
sixth,
chaṭṭhepi satthavāse …
and seventh campsites they saw no grass, wood, or water.
sattamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā.
And all fell to ruin and disaster.
Sabbeva anayabyasanaṁ āpajjiṁsu.
And the men and beasts in that caravan were all devoured by that non-human spirit.
Ye ca tasmiṁ satthe ahesuṁ manussā vā pasū vā, sabbe so yakkho amanusso bhakkhesi.
Only their bones remained.
Aṭṭhikāneva sesāni.
Now, when the second caravan leader knew that
Yadā aññāsi dutiyo satthavāho:
the first caravan was well underway, he prepared much grass, wood, and water and started the caravan.
‘bahunikkhanto kho, bho, dāni so sattho’ti bahuṁ tiṇañca kaṭṭhañca udakañca āropetvā satthaṁ payāpesi.
After two or three days’ journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he said,
Dvīhatīhapayāto kho pana so sattho addasa purisaṁ kāḷaṁ lohitakkhaṁ sannaddhakalāpaṁ kumudamāliṁ allavatthaṁ allakesaṁ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṁ āgacchantaṁ, disvā etadavoca:
‘Sir, where do you come from?’
‘kuto, bho, āgacchasī’ti?
‘From such and such a country.’
‘Amukamhā janapadā’ti.
‘And where are you going?’
‘Kuhiṁ gamissasī’ti?
‘To the country named so and so.’
‘Amukaṁ nāma janapadan’ti.
‘But has there been much rain in the desert up ahead?’
‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti?
‘Indeed there has, sir. The paths are sprinkled with water, and there is much grass, wood, and water.
‘Evaṁ, bho, purato kantāre mahāmegho abhippavuṭṭho. Āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca.
Toss out your grass, wood, and water. Your wagons will move swiftly when lightly-laden, so don’t tire your draught teams.’
Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā’ti.
So the caravan leader addressed his drivers,
Atha kho so satthavāho satthike āmantesi:
‘This man says that
‘ayaṁ, bho, puriso evamāha:
there has been much rain in the desert up ahead.
“purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca.
He advises us to toss out the grass, wood, and water. The wagons will move swiftly when lightly-laden, and won’t tire our draught teams.
Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha; mā yoggāni kilamitthā”ti.
But this person is neither our friend nor relative. How can we proceed out of trust in him?
Ayaṁ bho puriso neva amhākaṁ mitto, na ñātisālohito, kathaṁ mayaṁ imassa saddhāya gamissāma.
We shouldn’t toss out any grass, wood, or water, but continue with our goods laden as before.
Na vo chaḍḍetabbāni purāṇāni tiṇāni kaṭṭhāni udakāni, yathābhatena bhaṇḍena satthaṁ payāpetha.
We shall not toss out any old stock.’
Na no purāṇaṁ chaḍḍessāmā’ti.
‘Yes, sir,’ the drivers replied, and they restarted the caravan with the goods laden as before.
‘Evaṁ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yathābhatena bhaṇḍena satthaṁ payāpesuṁ.
And in the caravan’s first campsite they saw no grass, wood, or water.
Te paṭhamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā.
And in the second,
Dutiyepi satthavāse …
third,
tatiyepi satthavāse …
fourth,
catutthepi satthavāse …
fifth,
pañcamepi satthavāse …
sixth,
chaṭṭhepi satthavāse …
and seventh campsites they saw no grass, wood, or water.
sattamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā.
And they saw the other caravan that had come to ruin.
Tañca satthaṁ addasaṁsu anayabyasanaṁ āpannaṁ.
And they saw the bones of the men and beasts who had been devoured by that non-human spirit.
Ye ca tasmiṁ satthepi ahesuṁ manussā vā pasū vā, tesañca aṭṭhikāneva addasaṁsu tena yakkhena amanussena bhakkhitānaṁ.
So the caravan leader addressed his drivers,
Atha kho so satthavāho satthike āmantesi:
‘This caravan came to ruin, as happens when guided by a foolish caravan leader.
‘ayaṁ kho, bho, sattho anayabyasanaṁ āpanno, yathā taṁ tena bālena satthavāhena pariṇāyakena.
Well then, sirs, toss out any of our merchandise that’s of little value, and take what’s valuable from this caravan.’
Tena hi, bho, yānamhākaṁ satthe appasārāni paṇiyāni, tāni chaḍḍetvā, yāni imasmiṁ satthe mahāsārāni paṇiyāni, tāni ādiyathā’ti.
‘Yes, sir’ replied the drivers, and that’s what they did. They crossed over the desert safely, as happens when guided by an astute caravan leader.
‘Evaṁ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yāni sakasmiṁ satthe appasārāni paṇiyāni, tāni chaḍḍetvā yāni tasmiṁ satthe mahāsārāni paṇiyāni, tāni ādiyitvā sotthinā taṁ kantāraṁ nitthariṁsu, yathā taṁ paṇḍitena satthavāhena pariṇāyakena.
In the same way, chieftain, being foolish and incompetent, you will come to ruin seeking the other world irrationally, like the first caravan leader.
Evameva kho tvaṁ, rājañña, bālo abyatto anayabyasanaṁ āpajjissasi ayoniso paralokaṁ gavesanto, seyyathāpi so purimo satthavāho.
And those who think you’re worth listening to and trusting will also come to ruin, like the drivers.
Yepi tava sotabbaṁ saddhātabbaṁ maññissanti, tepi anayabyasanaṁ āpajjissanti, seyyathāpi te satthikā.
Let go of this harmful misconception, chieftain, let go of it!
Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ.
Don’t create lasting harm and suffering for yourself!”
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.
“Even though Master Kassapa says this, still I’m not able to let go of that harmful misconception.
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ.
King Pasenadi of Kosala knows my views, and so do foreign kings.
Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: ‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī:
“itipi natthi paro loko …pe… vipāko”’ti.
Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro:
‘yāva bālo pāyāsi rājañño, abyatto duggahitagāhī’ti.
I shall carry on with this view out of anger, contempt, and spite!”
Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti.
2.12. The Simile of the Dung-Carrier
2.12. Gūthabhārikaupamā
“Well then, chieftain, I shall give you a simile.
“Tena hi, rājañña, upamaṁ te karissāmi.
For by means of a simile some sensible people understand the meaning of what is said.
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
Once upon a time, a certain swineherd went from his own village to another village.
Bhūtapubbaṁ, rājañña, aññataro sūkaraposako puriso sakamhā gāmā aññaṁ gāmaṁ agamāsi.
There he saw a large pile of dry dung abandoned.
Tattha addasa pahūtaṁ sukkhagūthaṁ chaḍḍitaṁ.
He thought,
Disvānassa etadahosi:
‘This pile of dry dung can serve as food for my pigs.
‘ayaṁ kho pahūto sukkhagūtho chaḍḍito, mama ca sūkarabhattaṁ;
Why don’t I carry it off?’
yannūnāhaṁ ito sukkhagūthaṁ hareyyan’ti.
So he spread out his upper robe, shoveled the dry dung onto it, tied it up into a bundle, lifted it on to his head, and went on his way.
So uttarāsaṅgaṁ pattharitvā pahūtaṁ sukkhagūthaṁ ākiritvā bhaṇḍikaṁ bandhitvā sīse ubbāhetvā agamāsi.
While on his way a large sudden storm poured down.
Tassa antarāmagge mahāakālamegho pāvassi.
Smeared with leaking, oozing dung down to his fingernails, he kept on carrying the load of dung.
So uggharantaṁ paggharantaṁ yāva agganakhā gūthena makkhito gūthabhāraṁ ādāya agamāsi.
When people saw him they said,
Tamenaṁ manussā disvā evamāhaṁsu:
‘Have you gone mad, sir? Have you lost your mind? For how can you, smeared with leaking, oozing dung down to your fingernails, keep on carrying that load of dung?’
‘kacci no tvaṁ, bhaṇe, ummatto, kacci viceto, kathañhi nāma uggharantaṁ paggharantaṁ yāva agganakhā gūthena makkhito gūthabhāraṁ harissasī’ti.
‘You’re the mad ones, sirs! You’re the ones who’ve lost your minds! For this will serve as food for my pigs.’
‘Tumhe khvettha, bhaṇe, ummattā, tumhe vicetā, tathā hi pana me sūkarabhattan’ti.
In the same way, chieftain, you seem like the dung carrier in the simile.
Evameva kho tvaṁ, rājañña, gūthabhārikūpamo maññe paṭibhāsi.
Let go of this harmful misconception, chieftain, let go of it!
Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ.
Don’t create lasting harm and suffering for yourself!”
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.
“Even though Master Kassapa says this, still I’m not able to let go of that harmful misconception.
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ.
King Pasenadi of Kosala knows my views, and so do foreign kings.
Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi:
‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī:
“itipi natthi paro loko …pe… vipāko”’ti.
Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro:
‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti.
I shall carry on with this view out of anger, contempt, and spite!”
Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti.
2.13. The Simile of the Gamblers
2.13. Akkhadhuttakaupamā
“Well then, chieftain, I shall give you a simile.
“Tena hi, rājañña, upamaṁ te karissāmi,
For by means of a simile some sensible people understand the meaning of what is said.
upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
Once upon a time, two gamblers were playing with dice.
Bhūtapubbaṁ, rājañña, dve akkhadhuttā akkhehi dibbiṁsu.
One gambler, every time they made a bad throw, swallowed the dice.
Eko akkhadhutto āgatāgataṁ kaliṁ gilati.
The second gambler saw him, and said,
Addasā kho dutiyo akkhadhutto taṁ akkhadhuttaṁ āgatāgataṁ kaliṁ gilantaṁ, disvā taṁ akkhadhuttaṁ etadavoca:
‘Well, my friend, you’ve won it all! Give me the dice, I will offer them as sacrifice.’
‘tvaṁ kho, samma, ekantikena jināsi, dehi me, samma, akkhe pajohissāmī’ti.
‘Yes, my friend,’ the gambler replied, and gave them.
‘Evaṁ, sammā’ti kho so akkhadhutto tassa akkhadhuttassa akkhe pādāsi.
Having soaked the dice in poison, the gambler said to the other,
Atha kho so akkhadhutto akkhe visena paribhāvetvā taṁ akkhadhuttaṁ etadavoca:
‘Come, my friend, let’s play dice.’
‘ehi kho, samma, akkhehi dibbissāmā’ti.
‘Yes, my friend,’ the other gambler replied.
‘Evaṁ, sammā’ti kho so akkhadhutto tassa akkhadhuttassa paccassosi.
And for a second time the gamblers played with dice.
Dutiyampi kho te akkhadhuttā akkhehi dibbiṁsu.
And for the second time, every time they made a bad throw, that gambler swallowed the dice.
Dutiyampi kho so akkhadhutto āgatāgataṁ kaliṁ gilati.
The second gambler saw him, and said,
Addasā kho dutiyo akkhadhutto taṁ akkhadhuttaṁ dutiyampi āgatāgataṁ kaliṁ gilantaṁ, disvā taṁ akkhadhuttaṁ etadavoca:
‘The man swallows the dice without realizing
‘Littaṁ paramena tejasā,
they’re smeared with burning poison.
Gilamakkhaṁ puriso na bujjhati;
Swallow, you bloody cheat, swallow!
Gila re gila pāpadhuttaka,
Soon you’ll know the bitter fruit!’
Pacchā te kaṭukaṁ bhavissatī’ti.
In the same way, chieftain, you seem like the gambler in the simile.
Evameva kho tvaṁ, rājañña, akkhadhuttakūpamo maññe paṭibhāsi.
Let go of this harmful misconception, chieftain, let go of it!
Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ.
Don’t create lasting harm and suffering for yourself!”
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.
“Even though Master Kassapa says this, still I’m not able to let go of that harmful misconception.
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ.
King Pasenadi of Kosala knows my views, and so do foreign kings.
Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi:
‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī:
“itipi natthi paro loko …pe… vipāko”’ti.
Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro:
‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti.
I shall carry on with this view out of anger, contempt, and spite!”
Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti.
2.14. The Simile of the Man Who Carried Hemp
2.14. Sāṇabhārikaupamā
“Well then, chieftain, I shall give you a simile.
“Tena hi, rājañña, upamaṁ te karissāmi,
For by means of a simile some sensible people understand the meaning of what is said.
upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
Once upon a time, the inhabitants of a certain country emigrated.
Bhūtapubbaṁ, rājañña, aññataro janapado vuṭṭhāsi.
Then one friend said to another,
Atha kho sahāyako sahāyakaṁ āmantesi:
‘Come, my friend, let’s go to that country. Hopefully we’ll get some riches there!’
‘āyāma, samma, yena so janapado tenupasaṅkamissāma, appeva nāmettha kiñci dhanaṁ adhigaccheyyāmā’ti.
‘Yes, my friend,’ the other replied.
‘Evaṁ, sammā’ti kho sahāyako sahāyakassa paccassosi.
They went to that country, and to a certain place in a village. There they saw a pile of abandoned sunn hemp. Seeing it, one friend said to the other,
Te yena so janapado, yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu, tattha addasaṁsu pahūtaṁ sāṇaṁ chaḍḍitaṁ, disvā sahāyako sahāyakaṁ āmantesi:
‘This is a pile of abandoned sunn hemp. Well then, my friend, you make up a bundle of hemp, and I’ll make one too. Let’s both take a bundle of hemp and go on.’
‘idaṁ kho, samma, pahūtaṁ sāṇaṁ chaḍḍitaṁ, tena hi, samma, tvañca sāṇabhāraṁ bandha, ahañca sāṇabhāraṁ bandhissāmi, ubho sāṇabhāraṁ ādāya gamissāmā’ti.
‘Yes, my friend,’ he said. Carrying their bundles of hemp they went to another place in the village.
‘Evaṁ, sammā’ti kho sahāyako sahāyakassa paṭissutvā sāṇabhāraṁ bandhitvā te ubho sāṇabhāraṁ ādāya yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu.
There they saw much sunn hemp thread abandoned. Seeing it, one friend said to the other,
Tattha addasaṁsu pahūtaṁ sāṇasuttaṁ chaḍḍitaṁ, disvā sahāyako sahāyakaṁ āmantesi:
‘This pile of abandoned sunn hemp thread is just what we wanted the hemp for!
‘yassa kho, samma, atthāya iccheyyāma sāṇaṁ, idaṁ pahūtaṁ sāṇasuttaṁ chaḍḍitaṁ.
Well then, my friend, let’s abandon our bundles of hemp, and both take a bundle of hemp thread and go on.’
Tena hi, samma, tvañca sāṇabhāraṁ chaḍḍehi, ahañca sāṇabhāraṁ chaḍḍessāmi, ubho sāṇasuttabhāraṁ ādāya gamissāmā’ti.
‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’
‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me, tvaṁ pajānāhī’ti.
So one friend abandoned their bundle of hemp and picked up a bundle of hemp thread.
Atha kho so sahāyako sāṇabhāraṁ chaḍḍetvā sāṇasuttabhāraṁ ādiyi.
They went to another place in the village.
Te yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu.
There they saw much sunn hemp cloth abandoned. Seeing it, one friend said to the other,
Tattha addasaṁsu pahūtā sāṇiyo chaḍḍitā, disvā sahāyako sahāyakaṁ āmantesi:
‘This pile of abandoned sunn hemp cloth is just what we wanted the hemp and hemp thread for!
‘yassa kho, samma, atthāya iccheyyāma sāṇaṁ vā sāṇasuttaṁ vā, imā pahūtā sāṇiyo chaḍḍitā.
Well then, my friend, let’s abandon our bundles, and both take a bundle of hemp cloth and go on.’
Tena hi, samma, tvañca sāṇabhāraṁ chaḍḍehi, ahañca sāṇasuttabhāraṁ chaḍḍessāmi, ubho sāṇibhāraṁ ādāya gamissāmā’ti.
‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’
‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me, tvaṁ pajānāhī’ti.
So one friend abandoned their bundle of hemp thread and picked up a bundle of hemp cloth.
Atha kho so sahāyako sāṇasuttabhāraṁ chaḍḍetvā sāṇibhāraṁ ādiyi.
They went to another place in the village.
Te yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu.
There they saw a pile of flax, and by turn,
Tattha addasaṁsu pahūtaṁ khomaṁ chaḍḍitaṁ, disvā …pe…
linen thread,
pahūtaṁ khomasuttaṁ chaḍḍitaṁ, disvā …
linen cloth,
pahūtaṁ khomadussaṁ chaḍḍitaṁ, disvā …
silk,
pahūtaṁ kappāsaṁ chaḍḍitaṁ, disvā …
silk thread,
pahūtaṁ kappāsikasuttaṁ chaḍḍitaṁ, disvā …
silk cloth,
pahūtaṁ kappāsikadussaṁ chaḍḍitaṁ, disvā …
iron,
pahūtaṁ ayaṁ chaḍḍitaṁ, disvā …
copper,
pahūtaṁ lohaṁ chaḍḍitaṁ, disvā …
tin,
pahūtaṁ tipuṁ chaḍḍitaṁ, disvā …
lead,
pahūtaṁ sīsaṁ chaḍḍitaṁ, disvā …
silver,
pahūtaṁ sajjhaṁ chaḍḍitaṁ, disvā …
and gold abandoned. Seeing it, one friend said to the other,
pahūtaṁ suvaṇṇaṁ chaḍḍitaṁ, disvā sahāyako sahāyakaṁ āmantesi:
‘This pile of gold is just what we wanted all those other things for!
‘yassa kho, samma, atthāya iccheyyāma sāṇaṁ vā sāṇasuttaṁ vā sāṇiyo vā khomaṁ vā khomasuttaṁ vā khomadussaṁ vā kappāsaṁ vā kappāsikasuttaṁ vā kappāsikadussaṁ vā ayaṁ vā lohaṁ vā tipuṁ vā sīsaṁ vā sajjhaṁ vā, idaṁ pahūtaṁ suvaṇṇaṁ chaḍḍitaṁ.
Well then, my friend, let’s abandon our bundles, and both take a bundle of gold and go on.’
Tena hi, samma, tvañca sāṇabhāraṁ chaḍḍehi, ahañca sajjhabhāraṁ chaḍḍessāmi, ubho suvaṇṇabhāraṁ ādāya gamissāmā’ti.
‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’
‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me tvaṁ pajānāhī’ti.
So one friend abandoned their bundle of silver and picked up a bundle of gold.
Atha kho so sahāyako sajjhabhāraṁ chaḍḍetvā suvaṇṇabhāraṁ ādiyi.
Then they returned to their own village.
Te yena sako gāmo tenupasaṅkamiṁsu.
When one friend returned with a bundle of sunn hemp, they didn’t please their parents, their partners and children, or their friends and colleagues. And they got no pleasure and happiness on that account.
Tattha yo so sahāyako sāṇabhāraṁ ādāya agamāsi, tassa neva mātāpitaro abhinandiṁsu, na puttadārā abhinandiṁsu, na mittāmaccā abhinandiṁsu, na ca tatonidānaṁ sukhaṁ somanassaṁ adhigacchi.
But when the other friend returned with a bundle of gold, they pleased their parents, their partners and children, and their friends and colleagues. And they got much pleasure and happiness on that account.
Yo pana so sahāyako suvaṇṇabhāraṁ ādāya agamāsi, tassa mātāpitaropi abhinandiṁsu, puttadārāpi abhinandiṁsu, mittāmaccāpi abhinandiṁsu, tatonidānañca sukhaṁ somanassaṁ adhigacchi.
In the same way, chieftain, you seem like the hemp-carrier in the simile.
Evameva kho tvaṁ, rājañña, sāṇabhārikūpamo maññe paṭibhāsi.
Let go of this harmful misconception, chieftain, let go of it!
Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ.
Don’t create lasting harm and suffering for yourself!”
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.
3. Going for Refuge
3. Saraṇagamana
“I was delighted and satisfied with your very first simile, Master Kassapa!
“Purimeneva ahaṁ opammena bhoto kassapassa attamano abhiraddho.
Nevertheless, I wanted to hear your various solutions to the problem, so I thought I’d oppose you in this way.
Api cāhaṁ imāni vicitrāni pañhāpaṭibhānāni sotukāmo evāhaṁ bhavantaṁ kassapaṁ paccanīkaṁ kātabbaṁ amaññissaṁ.
Excellent, Master Kassapa! Excellent!
Abhikkantaṁ, bho kassapa, abhikkantaṁ, bho kassapa.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Kassapa has made the teaching clear in many ways.
Seyyathāpi, bho kassapa, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kassapena anekapariyāyena dhammo pakāsito.
I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha.
Esāhaṁ, bho kassapa, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca.
From this day forth, may Master Kassapa remember me as a lay follower who has gone for refuge for life.
Upāsakaṁ maṁ bhavaṁ kassapo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.
Master Kassapa, I wish to perform a great sacrifice. Please instruct me so it will be for my lasting welfare and happiness.”
Icchāmi cāhaṁ, bho kassapa, mahāyaññaṁ yajituṁ, anusāsatu maṁ bhavaṁ kassapo, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti.
4. On Sacrifice
4. Yaññakathā
“Chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong samādhi. That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful.
“Yathārūpe kho, rājañña, yaññe gāvo vā haññanti ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro.
Suppose a farmer was to enter a wood taking seed and plough.
Seyyathāpi, rājañña, kassako bījanaṅgalaṁ ādāya vanaṁ paviseyya.
And on that barren field, that barren ground, with uncleared stumps he sowed seeds that were broken, spoiled, weather-damaged, infertile, and ill kept.
So tattha dukkhette dubbhūme avihatakhāṇukaṇṭake bījāni patiṭṭhāpeyya khaṇḍāni pūtīni vātātapahatāni asāradāni asukhasayitāni.
And the heavens don’t provide enough rain when needed.
Devo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya.
Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?”
Api nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyuṁ, kassako vā vipulaṁ phalaṁ adhigaccheyyā”ti?
“No, Master Kassapa.”
“No hidaṁ, bho kassapa”.
“In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong samādhi. That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful.
“Evameva kho, rājañña, yathārūpe yaññe gāvo vā haññanti, ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro.
But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful.
Yathārūpe ca kho, rājañña, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro.
Suppose a farmer was to enter a wood taking seed and plough.
Seyyathāpi, rājañña, kassako bījanaṅgalaṁ ādāya vanaṁ paviseyya.
And on that fertile field, that fertile ground, with well-cleared stumps he sowed seeds that were intact, unspoiled, not weather-damaged, fertile, and well kept.
So tattha sukhette subhūme suvihatakhāṇukaṇṭake bījāni patiṭṭhapeyya akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni.
And the heavens provide plenty of rain when needed.
Devo ca kālena kālaṁ sammādhāraṁ anuppaveccheyya.
Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?”
Api nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyuṁ, kassako vā vipulaṁ phalaṁ adhigaccheyyā”ti?
“Yes, Master Kassapa.”
“Evaṁ, bho kassapa”.
“In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful.”
“Evameva kho, rājañña, yathārūpe yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro”ti.
5. On the Brahmin Student Uttara
5. Uttaramāṇavavatthu
Then the chieftain Pāyāsi set up an offering for ascetics and brahmins, for paupers, vagrants, travelers, and beggars.
Atha kho pāyāsi rājañño dānaṁ paṭṭhapesi samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṁ.
At that offering such food as rough gruel with pickles was given, and heavy clothes with knotted fringes.
Tasmiṁ kho pana dāne evarūpaṁ bhojanaṁ dīyati kaṇājakaṁ bilaṅgadutiyaṁ, dhorakāni ca vatthāni guḷavālakāni.
Now, it was a brahmin student named Uttara who organized that offering.
Tasmiṁ kho pana dāne uttaro nāma māṇavo vāvaṭo ahosi.
When the offering was over he referred to it like this,
So dānaṁ datvā evaṁ anuddisati:
“Through this offering may I be together with the chieftain Pāyāsi in this world, but not in the next.”
“imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin”ti.
Pāyāsi heard of this,
Assosi kho pāyāsi rājañño:
“uttaro kira māṇavo dānaṁ datvā evaṁ anuddisati:
‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’”ti.
so he summoned Uttara and said,
Atha kho pāyāsi rājañño uttaraṁ māṇavaṁ āmantāpetvā etadavoca:
“Is it really true, dear Uttara, that you referred to the offering in this way?”
“saccaṁ kira tvaṁ, tāta uttara, dānaṁ datvā evaṁ anuddisasi:
‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’”ti?
“Yes, sir.”
“Evaṁ, bho”.
“But why?
“Kissa pana tvaṁ, tāta uttara, dānaṁ datvā evaṁ anuddisasi:
‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’ti?
Don’t we who seek merit expect some result from the offering?”
Nanu mayaṁ, tāta uttara, puññatthikā dānasseva phalaṁ pāṭikaṅkhino”ti?
“At your offering such food as rough gruel with pickles was given, which you wouldn’t even want to touch with your foot, much less eat. And also heavy clothes with knotted fringes, which you also wouldn’t want to touch with your foot, much less wear.
“Bhoto kho dāne evarūpaṁ bhojanaṁ dīyati kaṇājakaṁ bilaṅgadutiyaṁ, yaṁ bhavaṁ pādāpi na iccheyya samphusituṁ, kuto bhuñjituṁ, dhorakāni ca vatthāni guḷavālakāni, yāni bhavaṁ pādāpi na iccheyya samphusituṁ, kuto paridahituṁ.
Sir, you’re dear and beloved to me. But how can I reconcile one so dear with something so disagreeable?”
Bhavaṁ kho panamhākaṁ piyo manāpo, kathaṁ mayaṁ manāpaṁ amanāpena saṁyojemā”ti?
“Well then, dear Uttara, set up an offering with the same kind of food that I eat,
“Tena hi tvaṁ, tāta uttara, yādisāhaṁ bhojanaṁ bhuñjāmi, tādisaṁ bhojanaṁ paṭṭhapehi.
and the same kind of clothes that I wear.”
Yādisāni cāhaṁ vatthāni paridahāmi, tādisāni ca vatthāni paṭṭhapehī”ti.
“Yes, sir,” replied Uttara, and did so.
“Evaṁ, bho”ti kho uttaro māṇavo pāyāsissa rājaññassa paṭissutvā yādisaṁ bhojanaṁ pāyāsi rājañño bhuñjati, tādisaṁ bhojanaṁ paṭṭhapesi.
Yādisāni ca vatthāni pāyāsi rājañño paridahati, tādisāni ca vatthāni paṭṭhapesi.
So the chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Four Great Kings, in an empty palace of acacia.
Atha kho pāyāsi rājañño asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajji suññaṁ serīsakaṁ vimānaṁ.
But the brahmin student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.
Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo. So sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajji devānaṁ tāvatiṁsānaṁ sahabyataṁ.
6. The God Pāyāsi
6. Pāyāsidevaputta
Now at that time Venerable Gavampati would often go to that empty acacia palace for the day’s meditation.
Tena kho pana samayena āyasmā gavampati abhikkhaṇaṁ suññaṁ serīsakaṁ vimānaṁ divāvihāraṁ gacchati.
Then the god Pāyāsi went up to him, bowed, and stood to one side. Gavampati said to him,
Atha kho pāyāsi devaputto yenāyasmā gavampati tenupasaṅkami; upasaṅkamitvā āyasmantaṁ gavampatiṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho pāyāsiṁ devaputtaṁ āyasmā gavampati etadavoca:
“Who are you, reverend?”
“kosi tvaṁ, āvuso”ti?
“Sir, I am the chieftain Pāyāsi.”
“Ahaṁ, bhante, pāyāsi rājañño”ti.
“Didn’t you have the view that
“Nanu tvaṁ, āvuso, evaṁdiṭṭhiko ahosi:
there’s no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds?”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?
“It’s true, sir, I did have such a view.
“Saccāhaṁ, bhante, evaṁdiṭṭhiko ahosiṁ:
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti.
But Venerable Kassapa the Prince dissuaded me from that harmful misconception.”
Api cāhaṁ ayyena kumārakassapena etasmā pāpakā diṭṭhigatā vivecito”ti.
“But the student named Uttara who organized that offering for you—where has he been reborn?”
“Yo pana te, āvuso, dāne vāvaṭo ahosi uttaro nāma māṇavo, so kuhiṁ upapanno”ti?
“Sir, Uttara gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.
“Yo me, bhante, dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyataṁ.
But I gave gifts carelessly, thoughtlessly, not with my own hands, giving the dregs. When my body broke up, after death, I was reborn in company with the gods of the Four Great Kings, in an empty palace of acacia.
Ahaṁ pana, bhante, asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapanno suññaṁ serīsakaṁ vimānaṁ.
So, sir, when you’ve returned to the human realm, please announce this:
Tena hi, bhante gavampati, manussalokaṁ gantvā evamārocehi:
‘Give gifts carefully, thoughtfully, with your own hands, not giving the dregs.
‘sakkaccaṁ dānaṁ detha, sahatthā dānaṁ detha, cittīkataṁ dānaṁ detha, anapaviddhaṁ dānaṁ detha.
The chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Four Great Kings, in an empty palace of acacia.
Pāyāsi rājañño asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapanno suññaṁ serīsakaṁ vimānaṁ.
But the brahmin student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.’”
Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyatan’”ti.
So when Venerable Gavampati returned to the human realm he made that announcement.
Atha kho āyasmā gavampati manussalokaṁ āgantvā evamārocesi:
“sakkaccaṁ dānaṁ detha, sahatthā dānaṁ detha, cittīkataṁ dānaṁ detha, anapaviddhaṁ dānaṁ detha.
Pāyāsi rājañño asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapanno suññaṁ serīsakaṁ vimānaṁ.
Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyatan”ti.
Pāyāsisuttaṁ niṭṭhitaṁ dasamaṁ.
Mahāvaggo niṭṭhito.
Tassuddānaṁ
Mahāpadāna nidānaṁ,
nibbānañca sudassanaṁ;
Janavasabha govindaṁ,
samayaṁ sakkapañhakaṁ;
Mahāsatipaṭṭhānañca,
Pāyāsi Sutta: About Pāyāsi (Debate with a Sceptic). Prince Pāyāsi does not believe in future lives, or in the rewards and penalties of good and bad deeds. The Ven. Kumāra-Kassapa convinces him of his error by means of a series of clever parables. Finally Pāyāsi, converted, establishes a charity for ascetics and the needy, but does so grudgingly. As a result he is reborn in the lowest of the heavens.