<< Click to Display Table of Contents >> Navigation:  The Chapter with Pāṭikaputta – Pāthikavagga DN 24–34 > DN 24 About Pāṭikaputta – Pāthikasutta

Long Discourses 24 – Dīgha Nikāya 24

DN 24 About Pāṭikaputta – Pāthikasutta

[Summary]

 

1. The Story of Sunakkhatta

1. Sunakkhattavatthu

So I have heard.

Evaṁ me sutaṁ—

At one time the Buddha was staying in the land of the Mallas, near the Mallian town named Anupiya.

ekaṁ samayaṁ bhagavā mallesu viharati anupiyaṁ nāma mallānaṁ nigamo.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Anupiya for alms.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya anupiyaṁ piṇḍāya pāvisi.

Then it occurred to him,

Atha kho bhagavato etadahosi:

“It’s too early to wander for alms in Anupiya.

“atippago kho tāva anupiyāyaṁ piṇḍāya carituṁ.

Why don’t I go to the wanderer Bhaggavagotta’s monastery to visit him?”

Yannūnāhaṁ yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkameyyan”ti.

So that’s what he did.

Atha kho bhagavā yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkami.

Then the wanderer Bhaggavagotta said to the Buddha,

Atha kho bhaggavagotto paribbājako bhagavantaṁ etadavoca:

“Come, Blessed One!

“etu kho, bhante, bhagavā.

Welcome, Blessed One!

Svāgataṁ, bhante, bhagavato.

It’s been a long time since you took the opportunity to come here.

Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.

Please, sir, sit down, this seat is ready.”

Nisīdatu, bhante, bhagavā, idamāsanaṁ paññattan”ti.

The Buddha sat on the seat spread out,

Nisīdi bhagavā paññatte āsane.

while Bhaggavagotta took a low seat, sat to one side,

Bhaggavagottopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.

and said to the Buddha,

Ekamantaṁ nisinno kho bhaggavagotto paribbājako bhagavantaṁ etadavoca:

“Sir, a few days ago Sunakkhatta the Licchavi came to me and said:

“purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca:

‘Now, Bhaggava, I have rejected the Buddha.

‘paccakkhāto dāni mayā, bhaggava, bhagavā.

Now I no longer live dedicated to him.’

Na dānāhaṁ bhagavantaṁ uddissa viharāmī’ti.

Sir, is what Sunakkhatta said true?”

Kaccetaṁ, bhante, tatheva, yathā sunakkhatto licchaviputto avacā”ti?

“Indeed it is, Bhaggava.

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

A few days ago Sunakkhatta the Licchavi came to me, bowed, sat down to one side, and said:

Purimāni, bhaggava, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhaggava, sunakkhatto licchaviputto maṁ etadavoca:

‘Now I reject the Buddha!

‘paccakkhāmi dānāhaṁ, bhante, bhagavantaṁ.

Now I shall no longer live dedicated to you.’

Na dānāhaṁ, bhante, bhagavantaṁ uddissa viharissāmī’ti.

When Sunakkhatta said this, I said to him,

Evaṁ vutte, ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ:

‘But Sunakkhatta, did I ever say to you:

‘api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ,

“Come, live dedicated to me”?’

ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhī’ti?

‘No, sir.’

‘No hetaṁ, bhante’.

‘Or did you ever say to me:

‘Tvaṁ vā pana maṁ evaṁ avaca—

“Sir, I shall live dedicated to the Buddha”?’

ahaṁ, bhante, bhagavantaṁ uddissa viharissāmī’ti?

‘No, sir.’

‘No hetaṁ, bhante’.

‘So it seems that I did not ask you to

‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi—

live dedicated to me,

ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhīti.

nor did you say you would

Napi kira maṁ tvaṁ vadesi—

live dedicated to me.

ahaṁ, bhante, bhagavantaṁ uddissa viharissāmīti.

In that case, you silly man, are you really in a position to be rejecting anything?

Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi?

See how far you have strayed!’

Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti.

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

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

‘But Sunakkhatta, did I ever say to you:

‘Api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ—

“Come, live dedicated to me and I will perform a superhuman demonstration of psychic power for you”?’

ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmī’ti?

‘No, sir.’

‘No hetaṁ, bhante’.

‘Or did you ever say to me:

‘Tvaṁ vā pana maṁ evaṁ avaca—

“Sir, I shall live dedicated to the Buddha, and the Buddha will perform a superhuman demonstration of psychic power for me”?’

ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me uttari manussadhammā iddhipāṭihāriyaṁ karissatī’ti?

‘No, sir.’

‘No hetaṁ, bhante’.

‘So it seems that I did not ask this of you, and you did not require it of me.

‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi—

 

ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmīti;

 

napi kira maṁ tvaṁ vadesi—

 

ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me uttari manussadhammā iddhipāṭihāriyaṁ karissatīti.

In that case, you silly man, are you really in a position to be rejecting anything?

Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi?

What do you think, Sunakkhatta?

Taṁ kiṁ maññasi, sunakkhatta,

Whether or not there is a demonstration of psychic power, does my teaching lead someone who practices it to the goal of the complete ending of suffering?’

kate vā uttari manussadhammā iddhipāṭihāriye akate vā uttari manussadhammā iddhipāṭihāriye yassatthāya mayā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti?

‘It does, sir.’

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

‘So it seems that whether or not there is a demonstration of psychic power, my teaching leads someone who practices it to the goal of the complete ending of suffering.

‘Iti kira, sunakkhatta, kate vā uttari manussadhammā iddhipāṭihāriye, akate vā uttari manussadhammā iddhipāṭihāriye, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya.

In that case, what is the point of superhuman demonstrations of psychic power?

Tatra, sunakkhatta, kiṁ uttari manussadhammā iddhipāṭihāriyaṁ kataṁ karissati?

See how far you have strayed, you silly man!’

Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti.

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

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

‘But Sunakkhatta, did I ever say to you:

‘Api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ—

“Come, live dedicated to me and I will describe the origin of the world to you”?’

ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmī’ti?

‘No, sir.’

‘No hetaṁ, bhante’.

‘Or did you ever say to me:

‘Tvaṁ vā pana maṁ evaṁ avaca—

“Sir, I shall live dedicated to the Buddha, and the Buddha will describe the origin of the world to me”?’

ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me aggaññaṁ paññapessatī’ti?

‘No, sir.’

‘No hetaṁ, bhante’.

‘So it seems that I did not ask this of you, and you did not require it of me.

‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi—

 

ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmīti.

 

Napi kira maṁ tvaṁ vadesi—

 

ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me aggaññaṁ paññapessatīti.

In that case, you silly man, are you really in a position to be rejecting anything?

Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi?

What do you think, Sunakkhatta?

Taṁ kiṁ maññasi, sunakkhatta,

Whether or not the origin of the world is described, does my teaching lead someone who practices it to the goal of the complete ending of suffering?’

paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti?

‘It does, sir.’

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

‘So it seems that whether or not the origin of the world is described, my teaching leads someone who practices it to the goal of the complete ending of suffering.

‘Iti kira, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya.

In that case, what is the point of describing the origin of the world?

Tatra, sunakkhatta, kiṁ aggaññaṁ paññattaṁ karissati?

See how far you have strayed, you silly man!

Passa, moghapurisa, yāvañca te idaṁ aparaddhaṁ.

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

Anekapariyāyena kho te, sunakkhatta, mama vaṇṇo bhāsito vajjigāme—

“That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.”

itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavāti.

 

Iti kho te, sunakkhatta, anekapariyāyena mama vaṇṇo bhāsito vajjigāme.

In many ways you have praised the teaching like this in the Vajjian capital:

Anekapariyāyena kho te, sunakkhatta, dhammassa vaṇṇo bhāsito vajjigāme—

“The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti.

 

Iti kho te, sunakkhatta, anekapariyāyena dhammassa vaṇṇo bhāsito vajjigāme.

In many ways you have praised the Saṅgha like this in the Vajjian capital:

Anekapariyāyena kho te, sunakkhatta, saṅghassa vaṇṇo bhāsito vajjigāme—

“The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.”

suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassāti.

 

Iti kho te, sunakkhatta, anekapariyāyena saṅghassa vaṇṇo bhāsito vajjigāme.

I declare this to you, Sunakkhatta, I announce this to you!

Ārocayāmi kho te, sunakkhatta, paṭivedayāmi kho te, sunakkhatta.

There will be those who say that Sunakkhatta was unable to lead the spiritual life under the ascetic Gotama. That’s why he resigned the training and returned to a lesser life.

Bhavissanti kho te, sunakkhatta, vattāro, no visahi sunakkhatto licchaviputto samaṇe gotame brahmacariyaṁ carituṁ, so avisahanto sikkhaṁ paccakkhāya hīnāyāvattoti.

That’s what they’ll say.’

Iti kho te, sunakkhatta, bhavissanti vattāro’ti.

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

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

2. On Korakkhattiya

2. Korakkhattiyavatthu

Bhaggava, this one time I was staying in the land of the Thūlus where they have a town named Uttarakā.

Ekamidāhaṁ, bhaggava, samayaṁ thūlūsu viharāmi uttarakā nāma thūlūnaṁ nigamo.

Then I robed up in the morning and, taking my bowl and robe, entered Uttarakā for alms with Sunakkhatta the Licchavi as my second monk.

Atha khvāhaṁ, bhaggava, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sunakkhattena licchaviputtena pacchāsamaṇena uttarakaṁ piṇḍāya pāvisiṁ.

Now at that time the naked ascetic Korakkhattiya had taken a vow to behave like a dog. When food is tossed on the ground, he gets down on all fours, eating and devouring it just with his mouth.

Tena kho pana samayena acelo korakkhattiyo kukkuravatiko catukkuṇḍiko chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjati.

Sunakkhatta saw him doing this

Addasā kho, bhaggava, sunakkhatto licchaviputto acelaṁ korakkhattiyaṁ kukkuravatikaṁ catukkuṇḍikaṁ chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādantaṁ mukheneva bhuñjantaṁ.

and thought,

Disvānassa etadahosi:

‘That ascetic is a true holy man!’

‘sādhurūpo vata bho ayaṁ samaṇo catukkuṇḍiko chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjatī’ti.

Then, knowing what Sunakkhatta was thinking, I said to him,

Atha khvāhaṁ, bhaggava, sunakkhattassa licchaviputtassa cetasā cetoparivitakkamaññāya sunakkhattaṁ licchaviputtaṁ etadavocaṁ:

‘Don’t you claim to be an ascetic, a follower of the Sakyan, you silly man?’

‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti.

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

‘Kiṁ pana maṁ, bhante, bhagavā evamāha:

 

“tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī”’ti?

‘When you saw that naked ascetic Korakkhattiya, didn’t you think,

‘Nanu te, sunakkhatta, imaṁ acelaṁ korakkhattiyaṁ kukkuravatikaṁ catukkuṇḍikaṁ chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādantaṁ mukheneva bhuñjantaṁ disvāna etadahosi—

“That ascetic is a true holy man!”?’

sādhurūpo vata bho ayaṁ samaṇo catukkuṇḍiko chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjatī’ti?

‘Yes, sir.

‘Evaṁ, bhante.

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

Kiṁ pana, bhante, bhagavā arahattassa maccharāyatī’ti?

‘I’m not jealous of the perfected ones, you silly man.

‘Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi.

Rather, you should give up this harmful misconception that has arisen in you.

Api ca tuyhevetaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ, taṁ pajaha.

Don’t create lasting harm and suffering for yourself!

Mā te ahosi dīgharattaṁ ahitāya dukkhāya.

That naked ascetic Korakkhattiya, who you imagine to be a true holy man, will die of flatulence in seven days.

Yaṁ kho panetaṁ, sunakkhatta, maññasi acelaṁ korakkhattiyaṁ—sādhurūpo ayaṁ samaṇoti. So sattamaṁ divasaṁ alasakena kālaṁ karissati.

And when he dies, he’ll be reborn in the very lowest rank of demons, named the Kālakañjas.

Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati.

And they’ll throw him in the charnel ground on a clump of vetiver.

Kālaṅkatañca naṁ bīraṇatthambake susāne chaḍḍessanti.

If you wish, Sunakkhatta, go to Korakkhattiya and ask him

Ākaṅkhamāno ca tvaṁ, sunakkhatta, acelaṁ korakkhattiyaṁ upasaṅkamitvā puccheyyāsi—

whether he knows his own destiny.

jānāsi, āvuso korakkhattiya, attano gatinti?

It’s possible that he will answer:

Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ te acelo korakkhattiyo byākarissati—

“Reverend Sunakkhatta, I know my own destiny.

jānāmi, āvuso sunakkhatta, attano gatiṁ;

I’ve been reborn in the very lowest rank of demons, named the Kālakañjas.”’

kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno’ti.

So, Bhaggava, Sunakkhatta went to see Korakkhattiya and said to him,

Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṁ korakkhattiyaṁ etadavoca:

‘Reverend Korakkhattiya, the ascetic Gotama has declared

‘byākato khosi, āvuso korakkhattiya, samaṇena gotamena—

that you will die of flatulence in seven days.

acelo korakkhattiyo sattamaṁ divasaṁ alasakena kālaṁ karissati.

And when you die, you’ll be reborn in the very lowest rank of demons, named the Kālakañjas.

Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati.

And when you die, they’ll throw you in the charnel ground on a clump of vetiver.

Kālaṅkatañca naṁ bīraṇatthambake susāne chaḍḍessantīti.

But by eating just a little food and drinking just a little water,

Yena tvaṁ, āvuso korakkhattiya, mattaṁ mattañca bhattaṁ bhuñjeyyāsi, mattaṁ mattañca pānīyaṁ piveyyāsi.

you’ll prove what the ascetic Gotama says to be false.’

Yathā samaṇassa gotamassa micchā assa vacanan’ti.

Then Sunakkhatta counted up the days until the seventh day, as happens when you have no faith in the Realized One.

Atha kho, bhaggava, sunakkhatto licchaviputto ekadvīhikāya sattarattindivāni gaṇesi, yathā taṁ tathāgatassa asaddahamāno.

But on the seventh day, the naked ascetic Korakkhattiya died of flatulence.

Atha kho, bhaggava, acelo korakkhattiyo sattamaṁ divasaṁ alasakena kālamakāsi.

And when he passed away, he was reborn in the very lowest rank of demons, named the Kālakañjas.

kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajji.

And when he passed away, they threw him in the charnel ground on a clump of vetiver.

kālaṅkatañca naṁ bīraṇatthambake susāne chaḍḍesuṁ.

Sunakkhatta the Licchavi heard about this.

Assosi kho, bhaggava, sunakkhatto licchaviputto:

 

‘acelo kira korakkhattiyo alasakena kālaṅkato bīraṇatthambake susāne chaḍḍito’ti.

So he went to see Korakkhattiya in the charnel ground on the clump of vetiver. There he struck Korakkhattiya with his fist three times,

Atha kho, bhaggava, sunakkhatto licchaviputto yena bīraṇatthambakaṁ susānaṁ, yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṁ korakkhattiyaṁ tikkhattuṁ pāṇinā ākoṭesi:

‘Reverend Korakkhattiya, do you know your destiny?’

‘jānāsi, āvuso korakkhattiya, attano gatin’ti?

Then Korakkhattiya got up, rubbing his back with his hands, and said,

Atha kho, bhaggava, acelo korakkhattiyo pāṇinā piṭṭhiṁ paripuñchanto vuṭṭhāsi.

‘Reverend Sunakkhatta, I know my own destiny.

‘Jānāmi, āvuso sunakkhatta, attano gatiṁ.

I’ve been reborn in the very lowest rank of demons, named the Kālakañjas.’ After speaking, he fell flat right there.

Kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno’ti vatvā tattheva uttāno papati.

Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him,

Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ:

‘What do you think, Sunakkhatta?

‘Taṁ kiṁ maññasi, sunakkhatta,

Did the declaration I made about Korakkhattiya turn out to be correct, or not?’

yatheva te ahaṁ acelaṁ korakkhattiyaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ, aññathā vā’ti?

‘It turned out to be correct.’

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

‘What do you think, Sunakkhatta?

‘Taṁ kiṁ maññasi, sunakkhatta,

If that is so, has a superhuman demonstration of psychic power been performed or not?’

yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ, akataṁ vā’ti?

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

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

‘Though I performed such a superhuman demonstration of psychic power you say this:

‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi—

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

na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotīti.

See how far you have strayed!’

Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti.

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

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

3. On the Naked Ascetic Kaḷāramaṭṭaka

3. Acelakaḷāramaṭṭakavatthu

This one time, Bhaggava, I was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Ekamidāhaṁ, bhaggava, samayaṁ vesāliyaṁ viharāmi mahāvane kūṭāgārasālāyaṁ.

Now at that time the naked ascetic Kaḷāramaṭṭaka was residing in Vesālī. And in the Vajjian capital he had reached the peak of material possessions and fame.

Tena kho pana samayena acelo kaḷāramaṭṭako vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme.

He had undertaken these seven vows.

Tassa sattavatapadāni samattāni samādinnāni honti:

‘As long as I live, I will be a naked ascetic, not wearing clothes. As long as I live, I will be celibate, not having sex. As long as I live, I will consume only meat and alcohol, not eating rice and porridge.

‘yāvajīvaṁ acelako assaṁ, na vatthaṁ paridaheyyaṁ, yāvajīvaṁ brahmacārī assaṁ, na methunaṁ dhammaṁ paṭiseveyyaṁ, yāvajīvaṁ surāmaṁseneva yāpeyyaṁ, na odanakummāsaṁ bhuñjeyyaṁ.

And I will not go past the following tree-shrines near Vesālī: the Udena shrine to the east, the Gotamaka to the south, the Sattamba to the west, and the Bahuputta to the north.’

Puratthimena vesāliṁ udenaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, dakkhiṇena vesāliṁ gotamakaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, pacchimena vesāliṁ sattambaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, uttarena vesāliṁ bahuputtaṁ nāma cetiyaṁ taṁ nātikkameyyan’ti.

And it was due to undertaking these seven vows that he had reached the peak of material possessions and fame.

So imesaṁ sattannaṁ vatapadānaṁ samādānahetu lābhaggappatto ceva yasaggappatto ca vajjigāme.

So, Bhaggava, Sunakkhatta went to see Kaḷāramaṭṭaka and asked him a question.

Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo kaḷāramaṭṭako tenupasaṅkami; upasaṅkamitvā acelaṁ kaḷāramaṭṭakaṁ pañhaṁ apucchi.

But when it stumped him,

Tassa acelo kaḷāramaṭṭako pañhaṁ puṭṭho na sampāyāsi.

he displayed annoyance, hate, and bitterness.

Asampāyanto kopañca dosañca appaccayañca pātvākāsi.

So Sunakkhatta thought,

Atha kho, bhaggava, sunakkhattassa licchaviputtassa etadahosi:

‘I’ve offended the holy man, the perfected one, the ascetic.

‘sādhurūpaṁ vata bho arahantaṁ samaṇaṁ āsādimhase.

I mustn’t create lasting harm and suffering for myself!’

Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā’ti.

Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him,

Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ:

‘Don’t you claim to be an ascetic, a follower of the Sakyan, you silly man?’

‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti.

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

‘Kiṁ pana maṁ, bhante, bhagavā evamāha—

 

tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti?

‘Didn’t you go to see the naked ascetic Kaḷāramaṭṭaka and ask him a question?

‘Nanu tvaṁ, sunakkhatta, acelaṁ kaḷāramaṭṭakaṁ upasaṅkamitvā pañhaṁ apucchi.

But when it stumped him,

Tassa te acelo kaḷāramaṭṭako pañhaṁ puṭṭho na sampāyāsi.

you displayed annoyance, hate, and bitterness.

Asampāyanto kopañca dosañca appaccayañca pātvākāsi.

Then you thought,

Tassa te etadahosi:

“I’ve offended the holy man, the perfected one, the ascetic.

“sādhurūpaṁ vata bho arahantaṁ samaṇaṁ āsādimhase.

I mustn’t create lasting harm and suffering for myself!”’

Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā”’ti.

‘Yes, sir.

‘Evaṁ, bhante.

But sir, are you jealous of perfected ones?’

Kiṁ pana, bhante, bhagavā arahattassa maccharāyatī’ti?

‘I’m not jealous of the perfected ones, you silly man.

‘Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi,

Rather, you should give up this harmful misconception that has arisen in you.

api ca tuyhevetaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ, taṁ pajaha.

Don’t create lasting harm and suffering for yourself!

Mā te ahosi dīgharattaṁ ahitāya dukkhāya.

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

Yaṁ kho panetaṁ, sunakkhatta, maññasi acelaṁ kaḷāramaṭṭakaṁ—

will shortly be clothed, living with a partner, eating rice and porridge, having gone past all the shrines near Vesālī. And he will die after losing all his fame.’

sādhurūpo ayaṁ samaṇoti, so nacirasseva parihito sānucāriko vicaranto odanakummāsaṁ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṁ karissatī’ti.

And that’s exactly what happened.

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

Sunakkhatta heard about this.

Assosi kho, bhaggava, sunakkhatto licchaviputto:

 

‘acelo kira kaḷāramaṭṭako parihito sānucāriko vicaranto odanakummāsaṁ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṅkato’ti.

He came to me, bowed, and sat down to one side. I said to him,

Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ:

‘What do you think, Sunakkhatta?

‘Taṁ kiṁ maññasi, sunakkhatta,

Did the declaration I made about Kaḷāramaṭṭaka turn out to be correct, or not?’

yatheva te ahaṁ acelaṁ kaḷāramaṭṭakaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ, aññathā vā’ti?

‘It turned out to be correct.’

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

‘What do you think, Sunakkhatta?

‘Taṁ kiṁ maññasi, sunakkhatta,

If that is so, has a superhuman demonstration of psychic power been performed or not?’

yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ akataṁ vā’ti?

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

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

‘Though I perform such a superhuman demonstration of psychic power you say this:

‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi:

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

“na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotī”ti.

See how far you have strayed!’

Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti.

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

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

4. On the Naked Ascetic Pāṭikaputta

4. Acelapāthikaputtavatthu

This one time, Bhaggava, I was staying right there near Vesālī, at the Great Wood, in the hall with the peaked roof.

Ekamidāhaṁ, bhaggava, samayaṁ tattheva vesāliyaṁ viharāmi mahāvane kūṭāgārasālāyaṁ.

Now at that time the naked ascetic Pāṭikaputta was residing in Vesālī. And in the Vajjian capital he had reached the peak of material possessions and fame.

Tena kho pana samayena acelo pāthikaputto vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme.

He was telling a crowd in Vesālī:

So vesāliyaṁ parisati evaṁ vācaṁ bhāsati:

‘Both the ascetic Gotama and I speak from knowledge.

‘samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo.

One who speaks from knowledge ought to display a superhuman demonstration of psychic power to another who speaks from knowledge.

Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ.

If the ascetic Gotama meets me half-way,

Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya, ahampi upaḍḍhapathaṁ gaccheyyaṁ.

there we should both perform a superhuman demonstration of psychic power.

Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma.

If he performs one demonstration of psychic power, I’ll perform two.

Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi.

If he performs two, I’ll perform four.

Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi.

If he performs four, I’ll perform eight.

Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi.

However many demonstrations of psychic power the ascetic Gotama performs, I’ll perform double.’

Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī’ti.

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

Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhaggava, sunakkhatto licchaviputto maṁ etadavoca:

 

‘acelo, bhante, pāthikaputto vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme.

 

So vesāliyaṁ parisati evaṁ vācaṁ bhāsati:

 

“samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo.

 

Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ.

 

Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya, ahampi upaḍḍhapathaṁ gaccheyyaṁ.

 

Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma.

 

Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi.

 

Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi.

 

Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi.

 

Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī”’ti.

I said to him,

Evaṁ vutte, ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ:

‘Sunakkhatta, the naked ascetic Pāṭikaputta is not capable of coming into my presence, unless he gives up that statement and that intention, and lets go of that view.

‘abhabbo kho, sunakkhatta, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ.

If he thinks he can

Sacepissa evamassa—

come into my presence without giving up those things, his head may explode.’

ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

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

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

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

‘Kiṁ pana maṁ tvaṁ, sunakkhatta, evaṁ vadesi—

 

rakkhatetaṁ, bhante, bhagavā vācaṁ, rakkhatetaṁ sugato vācan’ti?

‘Sir, the Buddha has definitively asserted that

‘Bhagavatā cassa, bhante, esā vācā ekaṁsena odhāritā—

Pāṭikaputta is not capable of coming into the Buddha’s presence, otherwise

abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ.

 

Sacepissa evamassa—

his head may explode.

ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.

But Pāṭikaputta might come into the Buddha’s presence in disguise, proving the Buddha wrong.’

Acelo ca, bhante, pāthikaputto virūparūpena bhagavato sammukhībhāvaṁ āgaccheyya, tadassa bhagavato musā’ti.

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

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

‘But sir, did you make that statement after comprehending Pāṭikaputta’s mind with your mind?

‘Kiṁ pana, bhante, bhagavatā acelo pāthikaputto cetasā ceto paricca vidito—

 

abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ.

 

Sacepissa evamassa—

 

ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti?

Or did deities tell you about it?’

Udāhu, devatā bhagavato etamatthaṁ ārocesuṁ—

 

abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ.

 

Sacepissa evamassa—

 

ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti?

‘Both, Sunakkhatta.

‘Cetasā ceto paricca vidito ceva me, sunakkhatta, acelo pāthikaputto—

 

abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ.

 

Sacepissa evamassa—

 

ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.

 

Devatāpi me etamatthaṁ ārocesuṁ—

 

abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ.

 

Sacepissa evamassa—

 

ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.

For Ajita the Licchavi general has recently passed away and been reborn in the host of the Thirty-Three.

Ajitopi nāma licchavīnaṁ senāpati adhunā kālaṅkato tāvatiṁsakāyaṁ upapanno.

He came and told me this,

Sopi maṁ upasaṅkamitvā evamārocesi—

“The naked ascetic Pāṭikaputta is shameless, sir,

alajjī, bhante, acelo pāthikaputto;

he is a liar.

musāvādī, bhante, acelo pāthikaputto.

For he has declared of me in the Vajjian capital:

Mampi, bhante, acelo pāthikaputto byākāsi vajjigāme—

‘Ajita the Licchavi general has been reborn in the Great Hell.’

ajito licchavīnaṁ senāpati mahānirayaṁ upapannoti.

But that is not true—

Na kho panāhaṁ, bhante, mahānirayaṁ upapanno;

I have been reborn in the host of the Thirty-Three.

tāvatiṁsakāyamhi upapanno.

The naked ascetic Pāṭikaputta is shameless, sir,

Alajjī, bhante, acelo pāthikaputto;

he is a liar.

musāvādī, bhante, acelo pāthikaputto;

Pāṭikaputta is not capable of coming into the Buddha’s presence, otherwise

abhabbo ca, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ.

 

Sacepissa evamassa—

his head may explode.”

ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.

Thus I both made that statement after comprehending Pāṭikaputta’s mind with my mind,

Iti kho, sunakkhatta, cetasā ceto paricca vidito ceva me acelo pāthikaputto abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ.

 

Sacepissa evamassa—

 

ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.

and deities told me about it.

Devatāpi me etamatthaṁ ārocesuṁ—

 

abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ.

 

Sacepissa evamassa—

 

ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.

So Sunakkhatta, I’ll wander for alms in Vesālī. After the meal, on my return from almsround, I’ll go to Pāṭikaputta’s monastery for the day’s meditation.

So kho panāhaṁ, sunakkhatta, vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamissāmi divāvihārāya.

Now you may tell him, if you so wish.’

Yassadāni tvaṁ, sunakkhatta, icchasi, tassa ārocehī’ti.

5. On Demonstrations of Psychic Power

5. Iddhipāṭihāriyakathā

Then, Bhaggava, I robed up in the morning and, taking my bowl and robe, entered Vesālī for alms.

Atha khvāhaṁ, bhaggava, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisiṁ.

After the meal, on my return from almsround, I went to Pāṭikaputta’s monastery for the day’s meditation.

Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṁ divāvihārāya.

Then Sunakkhatta rushed into Vesālī to see the very well-known Licchavis and said to them,

Atha kho, bhaggava, sunakkhatto licchaviputto taramānarūpo vesāliṁ pavisitvā yena abhiññātā abhiññātā licchavī tenupasaṅkami; upasaṅkamitvā abhiññāte abhiññāte licchavī etadavoca:

‘Sirs, after his almsround, the Buddha has gone to Pāṭikaputta’s monastery for the day’s meditation.

‘esāvuso, bhagavā vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya.

Come forth, sirs, come forth! There will be a superhuman demonstration of psychic power by the holy ascetics!’

Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṁ samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissatī’ti.

So the very well-known Licchavis thought,

Atha kho, bhaggava, abhiññātānaṁ abhiññātānaṁ licchavīnaṁ etadahosi:

‘It seems there will be a superhuman demonstration of psychic power by the holy ascetics!

‘sādhurūpānaṁ kira, bho, samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissati;

Let’s go!’

handa vata, bho, gacchāmā’ti.

Then he went to see the very well-known well-to-do brahmins, rich householders, and ascetics and brahmins who follow various other paths, and said the same thing.

Yena ca abhiññātā abhiññātā brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā tenupasaṅkami. upasaṅkamitvā abhiññāte abhiññāte nānātitthiye samaṇabrāhmaṇe etadavoca:

 

‘esāvuso, bhagavā vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya.

 

Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṁ samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissatī’ti.

They all said,

Atha kho, bhaggava, abhiññātānaṁ abhiññātānaṁ nānātitthiyānaṁ samaṇabrāhmaṇānaṁ etadahosi:

‘It seems there will be a superhuman demonstration of psychic power by the holy ascetics!

‘sādhurūpānaṁ kira, bho, samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissati;

Let’s go!’

handa vata, bho, gacchāmā’ti.

Then all those very well-known people went to Pāṭikaputta’s monastery.

Atha kho, bhaggava, abhiññātā abhiññātā licchavī, abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṁsu.

That assembly was large, Bhaggava; there were many hundreds, many thousands of them.

Sā esā, bhaggava, parisā mahā hoti anekasatā anekasahassā.

Pāṭikaputta heard,

Assosi kho, bhaggava, acelo pāthikaputto:

‘It seems that very well-known Licchavis, well-to-do brahmins, rich householders, and ascetics and brahmins who follow various other paths have come forth.

‘abhikkantā kira abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā.

And the ascetic Gotama is sitting in my monastery for the day’s meditation.’

Samaṇopi gotamo mayhaṁ ārāme divāvihāraṁ nisinno’ti.

When he heard that, he became frightened, scared, his hair standing on end.

Sutvānassa bhayaṁ chambhitattaṁ lomahaṁso udapādi.

In fear he went to the Pale-Moon Ebony Trunk Monastery of the wanderers.

Atha kho, bhaggava, acelo pāthikaputto bhīto saṁviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkami.

The assembly heard of this,

Assosi kho, bhaggava, sā parisā:

 

‘acelo kira pāthikaputto bhīto saṁviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkanto’ti.

and instructed a man,

Atha kho, bhaggava, sā parisā aññataraṁ purisaṁ āmantesi:

‘Come, my man, go to see Pāṭikaputta at the Pale-Moon Ebony Trunk Monastery and say to him,

‘Ehi tvaṁ, bho purisa, yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkama. upasaṅkamitvā acelaṁ pāthikaputtaṁ evaṁ vadehi:

“Come forth, Reverend Pāṭikaputta! All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation.

“abhikkamāvuso, pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā, samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno;

For you stated this in the assembly at Vesālī:

bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā

‘Both the ascetic Gotama and I speak from knowledge.

samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo.

One who speaks from knowledge ought to display a superhuman demonstration of psychic power to another who speaks from knowledge.

Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ.

If the ascetic Gotama meets me half-way,

Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya ahampi upaḍḍhapathaṁ gaccheyyaṁ.

there we should both perform a superhuman demonstration of psychic power.

Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma.

If he performs one demonstration of psychic power, I’ll perform two.

Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi.

If he performs two, I’ll perform four.

Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi.

If he performs four, I’ll perform eight.

Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi.

However many demonstrations of psychic power the ascetic Gotama performs, I’ll perform double.’

Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī”ti

Come forth, Reverend Pāṭikaputta, half-way.

abhikkamasseva kho āvuso pāthikaputta, upaḍḍhapathaṁ.

The ascetic Gotama has come the first half, and is sitting in your monastery.”’

Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno’ti.

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

Evaṁ, bhoti kho, bhaggava, so puriso tassā parisāya paṭissutvā yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṁ pāthikaputtaṁ etadavoca:

 

‘abhikkamāvuso pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā.

 

Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno.

 

Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā—

 

samaṇopi gotamo ñāṇavādo; ahampi ñāṇavādo.

 

Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ …pe…

 

taddiguṇaṁ taddiguṇāhaṁ karissāmīti.

 

Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṁ.

 

Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno’ti.

When he had spoken, Pāṭika said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat.

Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ.

Then that man said to Pāṭikaputta,

Atha kho so, bhaggava, puriso acelaṁ pāthikaputtaṁ etadavoca:

‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom?

‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ?

You say “I’m coming, sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’

Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti.

And as he was speaking, Pāṭika said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat.

Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ.

When that man knew

Yadā kho so, bhaggava, puriso aññāsi:

that Pāṭikaputta had lost,

‘parābhūtarūpo ayaṁ acelo pāthikaputto.

 

Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti.

he returned to the assembly and said,

Atha taṁ parisaṁ āgantvā evamārocesi:

‘Pāṭikaputta has lost, sirs.

‘parābhūtarūpo, bho, acelo pāthikaputto.

He says “I’m coming, sir, I’m coming!” But wriggle as he might, he can’t get up from his seat.’

Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti.

When he said this, I said to the assembly,

Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ:

‘The naked ascetic Pāṭikaputta is not capable of coming into my presence, unless he gives up that statement and that intention, and lets go of that view.

‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ.

If he thinks he can

Sacepissa evamassa—

come into my presence without giving up those things, his head may explode.’

ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

The first recitation section is finished.

Paṭhamabhāṇavāro niṭṭhito.

Then, Bhaggava, a certain Licchavi minister stood up and said to the assembly,

Atha kho, bhaggava, aññataro licchavimahāmatto uṭṭhāyāsanā taṁ parisaṁ etadavoca:

‘Well then, sirs, wait a moment, I’ll go.

‘tena hi, bho, muhuttaṁ tāva āgametha, yāvāhaṁ gacchāmi.

Hopefully I’ll be able to lead Pāṭikaputta back to the assembly.’

Appeva nāma ahampi sakkuṇeyyaṁ acelaṁ pāthikaputtaṁ imaṁ parisaṁ ānetun’ti.

So that minister went to see Pāṭikaputta and said,

Atha kho so, bhaggava, licchavimahāmatto yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṁ pāthikaputtaṁ etadavoca:

‘Come forth, Reverend Pāṭikaputta! It’s best for you to come forth. All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation.

‘abhikkamāvuso pāthikaputta, abhikkantaṁ te seyyo, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno.

You said you’d meet the ascetic Gotama half-way.

Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā—

 

samaṇopi gotamo ñāṇavādo …pe…

 

taddiguṇaṁ taddiguṇāhaṁ karissāmīti.

 

Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṁ.

The ascetic Gotama has come the first half, and is sitting in your monastery.

Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno.

The ascetic Gotama has told the assembly

Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā—

that you’re not capable of coming into his presence.

abhabbo kho acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ.

 

Sacepissa evamassa—

 

ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.

Come forth, Pāṭikaputta! When you come forth we’ll make you win and the ascetic Gotama lose.’

Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṁ karissāma, samaṇassa gotamassa parājayan’ti.

When he had spoken, Pāṭikaputta said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat.

Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ.

Then the minister said to Pāṭikaputta,

Atha kho so, bhaggava, licchavimahāmatto acelaṁ pāthikaputtaṁ etadavoca:

‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom?

‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ?

You say “I’m coming, sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’

Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti.

And as he was speaking, Pāṭikaputta said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat.

Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ.

When the Licchavi minister knew

Yadā kho so, bhaggava, licchavimahāmatto aññāsi:

that Pāṭikaputta had lost,

‘parābhūtarūpo ayaṁ acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti.

he returned to the assembly and said,

Atha taṁ parisaṁ āgantvā evamārocesi:

‘Pāṭikaputta has lost, sirs.’

‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti.

When he said this, I said to the assembly,

Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ:

‘Pāṭikaputta is not capable of coming into my presence, otherwise

‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ.

 

Sacepissa evamassa—

his head may explode.

ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya.

Even if the good Licchavis were to think,

Sace pāyasmantānaṁ licchavīnaṁ evamassa—

“Let’s bind Pāṭikaputta with straps and drag him with a pair of oxen!” But either the straps will break or Pāṭikaputta will.’

mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā goyugehi āviñcheyyāmāti, tā varattā chijjeyyuṁ pāthikaputto vā.

 

Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ.

 

Sacepissa evamassa—

 

ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

Then, Bhaggava, Jāliya, the pupil of the wood-bowl ascetic, stood up and said to the assembly,

Atha kho, bhaggava, jāliyo dārupattikantevāsī uṭṭhāyāsanā taṁ parisaṁ etadavoca:

‘Well then, sirs, wait a moment, I’ll go.

‘tena hi, bho, muhuttaṁ tāva āgametha, yāvāhaṁ gacchāmi;

Hopefully I’ll be able to lead Pāṭikaputta back to the assembly.’

appeva nāma ahampi sakkuṇeyyaṁ acelaṁ pāthikaputtaṁ imaṁ parisaṁ ānetun’ti.

So Jāliya went to see Pāṭikaputta and said,

Atha kho, bhaggava, jāliyo dārupattikantevāsī yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṁ pāthikaputtaṁ etadavoca:

‘Come forth, Reverend Pāṭikaputta! It’s best for you to come forth. All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation.

‘abhikkamāvuso pāthikaputta, abhikkantaṁ te seyyo. Abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno.

You said you’d meet the ascetic Gotama half-way.

Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā—

 

samaṇopi gotamo ñāṇavādo …pe…

 

taddiguṇaṁ taddiguṇāhaṁ karissāmīti.

 

Abhikkamasseva, kho āvuso pāthikaputta, upaḍḍhapathaṁ.

The ascetic Gotama has come the first half, and is sitting in your monastery.

Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno.

The ascetic Gotama has told the assembly

Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā—

that you’re not capable of coming into his presence.

abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ.

 

Sacepissa evamassa—

 

ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya.

And he said that even if the Licchavis

Sace pāyasmantānaṁ licchavīnaṁ evamassa—

try to bind you with straps and drag you with a pair of oxen, either the straps will break or you will.

mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā goyugehi āviñcheyyāmāti. Tā varattā chijjeyyuṁ pāthikaputto vā.

 

Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ.

 

Sacepissa evamassa—

 

ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ āgaccheyyanti, muddhāpi tassa vipateyyāti.

Come forth, Pāṭikaputta! When you come forth we’ll make you win and the ascetic Gotama lose.’

Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṁ karissāma, samaṇassa gotamassa parājayan’ti.

When he had spoken, Pāṭikaputta said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat.

Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ.

Then Jāliya said to Pāṭikaputta,

Atha kho, bhaggava, jāliyo dārupattikantevāsī acelaṁ pāthikaputtaṁ etadavoca:

‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom?

‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ?

You say “I’m coming, sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’

Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti.

And as he was speaking, Pāṭikaputta said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat.

Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātunti.

When Jāliya knew

Yadā kho, bhaggava, jāliyo dārupattikantevāsī aññāsi:

that Pāṭikaputta had lost, he said to him,

‘parābhūtarūpo ayaṁ acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti, atha naṁ etadavoca—

‘Once upon a time, Reverend Pāṭikaputta, it occurred to a lion, king of beasts,

Bhūtapubbaṁ, āvuso pāthikaputta, sīhassa migarañño etadahosi:

“Why don’t I make my lair near a certain forest?

‘yannūnāhaṁ aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappeyyaṁ.

Towards evening I can emerge from my den, yawn, look all around the four quarters, roar my lion’s roar three times, and set out on the hunt.

Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhameyyaṁ, āsayā nikkhamitvā vijambheyyaṁ, vijambhitvā samantā catuddisā anuvilokeyyaṁ, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadeyyaṁ, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkameyyaṁ.

Having slain the very best of the deer herd, and eaten the most tender flesh, I could return to my den.”

So varaṁ varaṁ migasaṅghe vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupeyyan’ti.

And so that’s what he did.

Atha kho, āvuso, so sīho migarājā aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappesi.

 

Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadi, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkāmi.

 

So varaṁ varaṁ migasaṅghe vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupesi.

Now, there was an old jackal who had grown fat on the lion’s leavings, becoming arrogant and strong.

Tasseva kho, āvuso pāthikaputta, sīhassa migarañño vighāsasaṁvaḍḍho jarasiṅgālo ditto ceva balavā ca.

He thought,

Atha kho, āvuso, tassa jarasiṅgālassa etadahosi:

“What does the lion, king of beasts, have that I don’t?

‘ko cāhaṁ, ko sīho migarājā.

Why don’t I also make my lair near a certain forest?

Yannūnāhampi aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappeyyaṁ.

Towards evening I can emerge from my den, yawn, look all around the four quarters, roar my lion’s roar three times, and set out on the hunt.

Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhameyyaṁ, āsayā nikkhamitvā vijambheyyaṁ, vijambhitvā samantā catuddisā anuvilokeyyaṁ, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadeyyaṁ, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkameyyaṁ.

Having slain the very best of the deer herd, and eaten the most tender flesh, I could return to my den.”

So varaṁ varaṁ migasaṅghe vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupeyyan’ti.

And so that’s what he did.

Atha kho so, āvuso, jarasiṅgālo aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappesi.

But when he tried to roar a lion’s roar, he only managed to squeal and yelp like a jackal. And what is a pathetic jackal’s squeal next to the roar of a lion?

Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadissāmīti siṅgālakaṁyeva anadi bheraṇḍakaṁyeva anadi, ke ca chave siṅgāle, ke pana sīhanādeti.

In the same way, reverend, while living on the harvest of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha!

Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi.

Who are the pathetic Pāṭikaputtas to attack the Realized Ones, the perfected ones, the fully awakened Buddhas?’

Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanāti.

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

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

he said to him:

Atha naṁ etadavoca:

‘Seeing himself as equal to the lion,

‘Sīhoti attānaṁ samekkhiyāna,

the jackal presumed “I’m the king of the beasts!”

Amaññi kotthu migarājāhamasmi;

But in reality he only managed to yelp,

Tatheva so siṅgālakaṁ anadi,

and what’s a sad jackal’s squeal to the roar of a lion?

Ke ca chave siṅgāle ke pana sīhanādeti.

In the same way, reverend, while living on the harvest of the Holy One, you presume to attack him!’

Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi.

 

Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanā’ti.

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

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

he said to him:

Atha naṁ etadavoca:

‘Following in the steps of another,

‘Aññaṁ anucaṅkamanaṁ,

seeing himself grown fat on scraps,

Attānaṁ vighāse samekkhiya;

until he doesn’t even see himself,

Yāva attānaṁ na passati,

the jackal presumes he’s a tiger.

Kotthu tāva byagghoti maññati.

But in reality he only managed to yelp,

Tatheva so siṅgālakaṁ anadi,

and what’s a sad jackal’s squeal to the roar of a lion?

Ke ca chave siṅgāle ke pana sīhanādeti.

In the same way, reverend, while living on the harvest of the Holy One, you presume to attack him!’

Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi.

 

Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanā’ti.

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

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

he said to him:

Atha naṁ etadavoca:

‘Gorged on frogs, and mice from the barn,

‘Bhutvāna bheke khalamūsikāyo,

and carcasses tossed in the cemetery,

Kaṭasīsu khittāni ca koṇapāni;

thriving in the great, empty wood,

Mahāvane suññavane vivaḍḍho,

the jackal presumed “I’m the king of the beasts!”

Amaññi kotthu migarājāhamasmi;

But in reality he only managed to yelp,

Tatheva so siṅgālakaṁ anadi,

and what’s a sad jackal’s squeal to the roar of a lion?

Ke ca chave siṅgāle ke pana sīhanādeti.

In the same way, reverend, while living on the harvest of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha!

Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi.

Who are the pathetic Pāṭikaputtas to attack the Realized Ones, the perfected ones, the fully awakened Buddhas?’

Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanā’ti.

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

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

he returned to the assembly and said,

Atha taṁ parisaṁ āgantvā evamārocesi:

‘Pāṭikaputta has lost, sirs. He says “I’m coming, sir, I’m coming!” But wriggle as he might, he can’t get up from his seat.’

‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti.

When he said this, I said to the assembly,

Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ:

‘The naked ascetic Pāṭikaputta is not capable of coming into my presence, unless he gives up that statement and that intention, and lets go of that view.

‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ.

If he thinks he can

Sacepissa evamassa—

come into my presence without giving up those things, his head may explode.

ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya.

The good Licchavis might even think,

Sacepāyasmantānaṁ licchavīnaṁ evamassa—

“Let’s bind Pāṭikaputta with straps and drag him with a pair of oxen!” But either the straps will break or Pāṭikaputta will.

mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā nāgehi āviñcheyyāmāti. Tā varattā chijjeyyuṁ pāthikaputto vā.

Pāṭikaputta is not capable of coming into my presence, otherwise

Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ.

his head may explode.’

Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

Then, Bhaggava, I educated, encouraged, fired up, and inspired that assembly with a Dhamma talk. I released that assembly from the great bondage, and lifted 84,000 beings from the great swamp. Next I entered upon the fire element, rose into the sky to the height of seven palm trees, and created a flame another seven palm trees high, blazing and smoking. Finally I landed at the Great Wood, in the hall with the peaked roof.

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

Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him,

Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ:

‘What do you think, Sunakkhatta?

‘Taṁ kiṁ maññasi, sunakkhatta,

Did the declaration I made about Pāṭikaputta turn out to be correct, or not?’

yatheva te ahaṁ acelaṁ pāthikaputtaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ aññathā vā’ti?

‘It turned out to be correct.’

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

‘What do you think, Sunakkhatta?

‘Taṁ kiṁ maññasi, sunakkhatta,

If that is so, has a superhuman demonstration of psychic power been performed or not?’

yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ, akataṁ vā’ti?

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

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

‘Though I perform such a superhuman demonstration of psychic power you say this:

‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi—

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

na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotīti.

See how far you have strayed!’

Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti.

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

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

6. On Describing the Origin of the World

6. Aggaññapaññattikathā

Bhaggava, I understand the origin of the world.

Aggaññañcāhaṁ, bhaggava, pajānāmi.

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

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

There are some ascetics and brahmins who describe the origin of the world in their tradition as created by the Lord God, by Brahmā.

Santi, bhaggava, eke samaṇabrāhmaṇā issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapenti.

I go up to them and say,

Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:

‘Is it really true that this is the venerables’ view?’

‘saccaṁ kira tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti?

And they answer, ‘Yes’.

Te ca me evaṁ puṭṭhā, ‘āmo’ti paṭijānanti.

I say to them,

Tyāhaṁ evaṁ vadāmi:

‘But how do you describe in your tradition that the origin of the world came about as created by the Lord God, by Brahmā?’

‘kathaṁvihitakaṁ pana tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti?

But they are stumped by my question, and they even question me in return.

Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti.

So I answer them,

Tesāhaṁ puṭṭho byākaromi:

‘There comes a time when, reverends, after a very long period has passed, this cosmos contracts.

‘Hoti kho so, āvuso, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati.

As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance.

Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti.

There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.

Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.

There comes a time when, after a very long period has passed, this cosmos expands.

Hoti kho so, āvuso, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati.

As it expands an empty mansion of Brahmā appears.

Vivaṭṭamāne loke suññaṁ brahmavimānaṁ pātubhavati.

Then a certain sentient being—due to the running out of their life-span or merit—passes away from that host of radiant deities and is reborn in that empty mansion of Brahmā.

Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjati.

There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.

So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī, ciraṁ dīghamaddhānaṁ tiṭṭhati.

But after staying there all alone for a long time, they become dissatisfied and anxious,

Tassa tattha ekakassa dīgharattaṁ nivusitattā anabhirati paritassanā uppajjati—

“Oh, if only another being would come to this state of existence.”

aho vata aññepi sattā itthattaṁ āgaccheyyunti.

Then other sentient beings—due to the running out of their life-span or merit—pass away from that host of radiant deities and are reborn in that empty mansion of Brahmā in company with that being.

Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjanti tassa sattassa sahabyataṁ.

There they too are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.

Tepi tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.

Now, the being who was reborn there first thinks,

Tatrāvuso, yo so satto paṭhamaṁ upapanno, tassa evaṁ hoti—

“I am Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.

ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ, mayā ime sattā nimmitā.

Why is that?

Taṁ kissa hetu?

Because first I thought,

Mamañhi pubbe etadahosi—

‘Oh, if only another being would come to this state of existence.’

aho vata aññepi sattā itthattaṁ āgaccheyyunti;

Such was my heart’s wish, and then these creatures came to this state of existence.”

iti mama ca manopaṇidhi. Ime ca sattā itthattaṁ āgatāti.

And the beings who were reborn there later also think,

Yepi te sattā pacchā upapannā, tesampi evaṁ hoti—

“This must be Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.

ayaṁ kho bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ;

And we have been created by him.

iminā mayaṁ bhotā brahmunā nimmitā.

Why is that?

Taṁ kissa hetu?

Because we see that he was reborn here first, and we arrived later.”

Imañhi mayaṁ addasāma idha paṭhamaṁ upapannaṁ; mayaṁ panāmha pacchā upapannāti.

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

Tatrāvuso, yo so satto paṭhamaṁ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca.

 

Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.

It’s possible that one of those beings passes away from that host and is reborn in this state of existence.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati.

Having done so, they go forth from the lay life to homelessness.

Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati.

By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an samādhi of the heart of such a kind that they recollect that past life, but no further.

Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati; tato paraṁ nānussarati.

They say:

So evamāha:

“He who is Brahmā—the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born—is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.

“yo kho so bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ, yena mayaṁ bhotā brahmunā nimmitā. So nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassati.

We who were created by that Brahmā are anicca, not lasting, short-lived, perishable, and have come to this state of existence.”

Ye pana mayaṁ ahumhā tena bhotā brahmunā nimmitā, te mayaṁ aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti.

This is how you describe in your tradition that the origin of the world came about as created by the Lord God, by Brahmā.’

Evaṁvihitakaṁ no tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti.

They say,

Te evamāhaṁsu:

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

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

Bhaggava, I understand the origin of the world.

Aggaññañcāhaṁ, bhaggava, pajānāmi.

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

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

There are some ascetics and brahmins who describe the origin of the world in their tradition as due to those depraved by play.

Santi, bhaggava, eke samaṇabrāhmaṇā khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapenti.

I go up to them and say,

Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:

‘Is it really true that this is the venerables’ view?’

‘saccaṁ kira tumhe āyasmanto khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti?

And they answer, ‘Yes’.

Te ca me evaṁ puṭṭhā ‘āmo’ti paṭijānanti.

I say to them,

Tyāhaṁ evaṁ vadāmi:

‘But how do you describe in your tradition that the origin of the world came about due to those depraved by play?’

‘kathaṁvihitakaṁ pana tumhe āyasmanto khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti?

But they are stumped by my question, and they even question me in return.

Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti,

So I answer them,

tesāhaṁ puṭṭho byākaromi:

‘Reverends, there are gods named “depraved by play”. They spend too much time laughing, playing, and making merry. And in doing so, they lose their mindfulness, and they pass away from that host of gods.

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

It’s possible that one of those beings passes away from that host and is reborn in this state of existence.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati,

Having done so, they go forth from the lay life to homelessness.

itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati,

By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an samādhi of the heart of such a kind that they recollect that past life, but no further.

agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati; tato paraṁ nānussarati.

They say,

So evamāha:

“The gods not depraved by play don’t spend too much time laughing, playing, and making merry. So they don’t lose their mindfulness, and don’t pass away from that host of gods.

“ye kho te bhonto devā na khiḍḍāpadosikā te na ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ nātivelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati na sammussati, satiyā asammosā te devā tamhā kāyā na cavanti,

They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity.

niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti.

But we who were depraved by play spent too much time laughing, playing, and making merry. In doing so, we lost our mindfulness, and passed away from that host of gods.

Ye pana mayaṁ ahumhā khiḍḍāpadosikā te mayaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannā viharimhā, tesaṁ no ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati, satiyā sammosā evaṁ mayaṁ tamhā kāyā cutā,

We are anicca, not lasting, short-lived, perishable, and have come to this state of existence.”

aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti.

This is how you describe in your tradition that the origin of the world came about due to those depraved by play.’

Evaṁvihitakaṁ no tumhe āyasmanto khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti.

They say,

Te evamāhaṁsu:

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

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

Bhaggava, I understand the origin of the world.

Aggaññañcāhaṁ, bhaggava, pajānāmi …pe…

Directly knowing this, the Realized One does not come to ruin.

yadabhijānaṁ tathāgato no anayaṁ āpajjati.

There are some ascetics and brahmins who describe the origin of the world in their tradition as due to those who are malevolent.

Santi, bhaggava, eke samaṇabrāhmaṇā manopadosikaṁ ācariyakaṁ aggaññaṁ paññapenti.

I go up to them and say,

Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:

‘Is it really true that this is the venerables’ view?’

‘saccaṁ kira tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti?

And they answer, ‘Yes’.

Te ca me evaṁ puṭṭhā ‘āmo’ti paṭijānanti.

I say to them,

Tyāhaṁ evaṁ vadāmi:

‘But how do you describe in your tradition that the origin of the world came about due to those who are malevolent?’

‘kathaṁvihitakaṁ pana tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti?

But they are stumped by my question, and they even question me in return.

Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti.

So I answer them,

Tesāhaṁ puṭṭho byākaromi:

‘Reverends, there are gods named “malevolent”. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that host of gods.

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

It’s possible that one of those beings passes away from that host and is reborn in this state of existence.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati.

Having done so, they go forth from the lay life to homelessness.

Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati.

By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an samādhi of the heart of such a kind that they recollect that past life, but no further.

Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.

They say,

So evamāha:

“The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that host of gods.

“ye kho te bhonto devā na manopadosikā te nātivelaṁ aññamaññaṁ upanijjhāyanti. Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti,

They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity.

niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti.

But we who were malevolent spent too much time gazing at each other, so our minds grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods.

Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā. Te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Evaṁ mayaṁ tamhā kāyā cutā,

We are anicca, not lasting, short-lived, perishable, and have come to this state of existence.”

aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti.

This is how you describe in your tradition that the origin of the world came about due to those who are malevolent.’

Evaṁvihitakaṁ no tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti.

They say,

Te evamāhaṁsu:

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

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

Bhaggava, I understand the origin of the world.

Aggaññañcāhaṁ, bhaggava, pajānāmi …pe…

Directly knowing this, the Realized One does not come to ruin.

yadabhijānaṁ tathāgato no anayaṁ āpajjati.

There are some ascetics and brahmins who describe the origin of the world in their tradition as having arisen by chance.

Santi, bhaggava, eke samaṇabrāhmaṇā adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapenti.

I go up to them and say,

Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:

‘Is it really true that this is the venerables’ view?’

‘saccaṁ kira tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti?

And they answer, ‘Yes’.

Te ca me evaṁ puṭṭhā ‘āmo’ti paṭijānanti.

I say to them,

Tyāhaṁ evaṁ vadāmi:

‘But how do you describe in your tradition that the origin of the world came about by chance?’

‘kathaṁvihitakaṁ pana tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti?

But they are stumped by my question, and they even question me in return.

Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti.

So I answer them,

Tesāhaṁ puṭṭho byākaromi:

‘Reverends, there are gods named “non-percipient beings”.

‘Santāvuso, asaññasattā nāma devā.

When perception arises they pass away from that host of gods.

Saññuppādā ca pana te devā tamhā kāyā cavanti.

It’s possible that one of those beings passes away from that host and is reborn in this state of existence.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati.

Having done so, they go forth from the lay life to homelessness.

Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati.

By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an samādhi of the heart of such a kind that they recollect the arising of perception, but no further.

Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ saññuppādaṁ anussarati, tato paraṁ nānussarati’.

They say,

So evamāha:

“The self and the cosmos arose by chance.

‘adhiccasamuppanno attā ca loko ca.

Why is that?

Taṁ kissa hetu?

Because formerly I didn’t exist. Now from not being I’ve changed into being.”

Ahañhi pubbe nāhosiṁ, somhi etarahi ahutvā santatāya pariṇato’ti.

This is how you describe in your tradition that the origin of the world came about by chance.’

‘Evaṁvihitakaṁ no tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti?

They say,

Te evamāhaṁsu:

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

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

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

Aggaññañcāhaṁ, bhaggava, pajānāmi tañca pajānāmi, tato ca uttaritaraṁ pajānāmi, tañca pajānaṁ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā.

 

Yadabhijānaṁ tathāgato no anayaṁ āpajjati.

Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the false, hollow, lying, untruthful claim:

Evaṁvādiṁ kho maṁ, bhaggava, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:

‘The ascetic Gotama has a distorted perspective, and so have his monks.

‘viparīto samaṇo gotamo bhikkhavo ca.

He says,

Samaṇo gotamo evamāha—

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

yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, sabbaṁ tasmiṁ samaye asubhantveva pajānātī’ti.

But I don’t say that.

Na kho panāhaṁ, bhaggava, evaṁ vadāmi:

 

‘yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, sabbaṁ tasmiṁ samaye asubhantveva pajānātī’ti.

I say this:

Evañca khvāhaṁ, bhaggava, vadāmi:

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

‘yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, subhantveva tasmiṁ samaye pajānātī’”ti.

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

“Te ca, bhante, viparītā, ye bhagavantaṁ viparītato dahanti bhikkhavo ca.

Sir, I am quite confident that the Buddha is capable of teaching me so that I can enter and remain in the liberation on the beautiful.”

Evaṁpasanno ahaṁ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṁ desetuṁ, yathā ahaṁ subhaṁ vimokkhaṁ upasampajja vihareyyan”ti.

“It’s hard for you to enter and remain in the liberation on the beautiful, since you have a different view, creed, preference, practice, and tradition.

“Dukkaraṁ kho etaṁ, bhaggava, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṁ vimokkhaṁ upasampajja viharituṁ.

Come now, Bhaggava, carefully preserve the confidence that you have in me.”

Iṅgha tvaṁ, bhaggava, yo ca te ayaṁ mayi pasādo, tameva tvaṁ sādhukamanurakkhā”ti.

“If it’s hard for me to enter and remain in the liberation on the beautiful, since I have a different view, creed, preference, practice, and tradition,

“Sace taṁ, bhante, mayā dukkaraṁ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṁ vimokkhaṁ upasampajja viharituṁ.

I shall carefully preserve the confidence that I have in the Buddha.”

Yo ca me ayaṁ, bhante, bhagavati pasādo, tamevāhaṁ sādhukamanurakkhissāmī”ti.

That is what the Buddha said.

Idamavoca bhagavā.

Satisfied, the wanderer Bhaggavagotta was happy with what the Buddha said.

Attamano bhaggavagotto paribbājako bhagavato bhāsitaṁ abhinandīti.

 

Summary by Bhikkhu Bodhi

Pātịka Sutta: About Pātịkaputta (The Charlatan). The Buddha has an exceedingly stupid disciple Sunakkhatta, who eventually leaves him. Sunakkhatta is greatly impressed by some dubious ‘holy men’ whom he takes to be Arahants. The boastful naked ascetic Pātịkaputta challenges the Buddha to a contest of miracles. The Buddha waits for him to appear, but — as the Buddha prophesied — he cannot even rise from his seat to meet the Buddha. The Sutta is not unamusing, but definitely substandard material. A final section on the ‘Origin of Things’ seems to have been tacked on.