MN 126 With Bhūmija – Bhūmijasutta

Medium Discourses Collection 126 – Majjhima Nikāya 126

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

2.1

Then Venerable Bhūmija robed up in the morning and, taking his bowl and robe, went to the home of Prince Jayasena, where he sat on the seat spread out.

Atha kho āyasmā bhūmijo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

3.1

Then Jayasena approached and exchanged greetings with him.

Atha kho jayaseno rājakumāro yenāyasmā bhūmijo tenupasaṅkami; upasaṅkamitvā āyasmatā bhūmijena saddhiṁ sammodi.

3.2

When the greetings and polite conversation were over, he sat down to one side and said to Bhūmija:

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jayaseno rājakumāro āyasmantaṁ bhūmijaṁ etadavoca:

3.3

“Master Bhūmija, there are some ascetics and brahmins who have this doctrine and view:

“santi, bho bhūmija, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

3.4

‘If you make a wish and lead the spiritual life, you can’t win the fruit.

‘āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

3.5

If you don’t make a wish and lead the spiritual life, you can’t win the fruit.

anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

3.6

If you both make a wish and don’t make a wish and lead the spiritual life, you can’t win the fruit.

āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

3.7

If you neither make a wish nor don’t make a wish and lead the spiritual life, you can’t win the fruit.’

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāyā’ti.

3.8

What does Master Bhūmija’s Teacher say about this? How does he explain it?”

Idha bhoto bhūmijassa satthā kiṁvādī kimakkhāyī”ti?

4.1

“Prince, I haven’t heard and learned this in the presence of the Buddha.

“Na kho metaṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ.

4.2

But it’s possible that he might explain it like this:

Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyya:

4.3

‘If you lead the spiritual life irrationally, you can’t win the fruit, regardless of whether you make a wish,

‘āsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

4.4

you don’t make a wish,

anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

4.5

you both do and do not make a wish,

āsañca anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

4.6

or you neither do nor don’t make a wish.

nevāsaṁ nānāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya.

4.7

But if you lead the spiritual life rationally, you can win the fruit, regardless of whether you make a wish,

Āsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;

4.8

you don’t make a wish,

anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;

4.9

you both do and do not make a wish,

āsañca anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;

4.10

or you neither do nor don’t make a wish.’

nevāsaṁ nānāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāyā’ti.

4.11

I haven’t heard and learned this in the presence of the Buddha.

Na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ.

4.12

But it’s possible that he might explain it like that.”

Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyyā”ti.

5.1

“If that’s what your teacher says, Master Bhūmija, he clearly stands head and shoulders above all the various other ascetics and brahmins.”

“Sace kho bhoto bhūmijassa satthā evaṁvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṁyeva puthusamaṇabrāhmaṇānaṁ muddhānaṁ maññe āhacca tiṭṭhatī”ti.

6.1

Then Prince Jayasena served Venerable Bhūmija from his own dish.

Atha kho jayaseno rājakumāro āyasmantaṁ bhūmijaṁ sakeneva thālipākena parivisi.

7.1

Then after the meal, on his return from almsround, Bhūmija went to the Buddha, bowed, sat down to one side, and told him all that had happened, adding:

Atha kho āyasmā bhūmijo pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhūmijo bhagavantaṁ etadavoca:

7.2

“idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā paññatte āsane nisīdiṁ.

7.3

Atha kho, bhante, jayaseno rājakumāro yenāhaṁ tenupasaṅkami; upasaṅkamitvā mayā saddhiṁ sammodi.

7.4

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhante, jayaseno rājakumāro maṁ etadavoca:

7.5

‘santi, bho bhūmija, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino—

7.6

āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

7.7

anāsañcepi karitvā …pe…

7.8

āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

7.9

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāyā’ti.

7.10

‘Idha bhoto bhūmijassa satthā kiṁvādī kimakkhāyī’ti?

7.11

Evaṁ vutte, ahaṁ, bhante, jayasenaṁ rājakumāraṁ etadavocaṁ:

7.12

‘na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ.

7.13

Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyya—

7.14

āsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

7.15

anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

7.16

āsañca anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

7.17

nevāsaṁ nānāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya.

7.18

Āsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;

7.19

anāsañcepi karitvā …pe…

7.20

āsañca anāsañcepi karitvā …pe…

7.21

nevāsaṁ nānāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāyāti.

7.22

Na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ.

7.23

Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyyā’ti.

7.24

‘Sace bhoto bhūmijassa satthā evaṁvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṁyeva puthusamaṇabrāhmaṇānaṁ muddhānaṁ maññe āhacca tiṭṭhatī’ti.

7.25

“Answering this way, I trust that I repeated what the Buddha has said, and didn’t misrepresent him with an untruth. I trust my explanation was in line with the teaching, and that there are no legitimate grounds for rebuke or criticism.”

‘Kaccāhaṁ, bhante, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṁ abhūtena abbhācikkhāmi, dhammassa cānudhammaṁ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī’”ti?

8.1

“Indeed, Bhūmija, in answering this way you repeated what I’ve said, and didn’t misrepresent me with an untruth. Your explanation was in line with the teaching, and there are no legitimate grounds for rebuke or criticism.

“Taggha tvaṁ, bhūmija, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati.

9.1

There are some ascetics and brahmins who have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong samādhi. If they lead the spiritual life, they can’t win the fruit, regardless of whether they make a wish,

Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

9.2

they don’t make a wish,

anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

9.3

they both do and do not make a wish,

āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

9.4

or they neither do nor don’t make a wish.

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya.

9.5

Why is that?

Taṁ kissa hetu?

9.6

Because that’s an irrational way to win the fruit.

Ayoni hesā, bhūmija, phalassa adhigamāya.

10.1

Suppose there was a person in need of oil. While wandering in search of oil, they tried heaping sand in a bucket, sprinkling it thoroughly with water, and pressing it out.

Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṁ caramāno vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya.

10.2

But by doing this, they couldn’t extract any oil, regardless of whether they made a wish,

Āsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya;

10.3

didn’t make a wish,

anāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya;

10.4

both did and did not make a wish,

āsañca anāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya;

10.5

or neither did nor did not make a wish.

nevāsaṁ nānāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya.

10.6

Why is that?

Taṁ kissa hetu?

10.7

Because that’s an irrational way to extract oil.

Ayoni hesā, bhūmija, telassa adhigamāya.

10.8

And so it is for any ascetics and brahmins who have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong samādhi. If they lead the spiritual life, they can’t win the fruit, regardless of whether or not they make a wish.

Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

10.9

anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

10.10

āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

10.11

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya.

10.12

Why is that?

Taṁ kissa hetu?

10.13

Because that’s an irrational way to win the fruit.

Ayoni hesā, bhūmija, phalassa adhigamāya.

11.1

Suppose there was a person in need of milk. While wandering in search of milk, they tried pulling the horn of a newly-calved cow.

Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṁ caramāno gāviṁ taruṇavacchaṁ visāṇato āviñcheyya.

11.2

But by doing this, they couldn’t get any milk, regardless of whether they made a wish,

Āsañcepi karitvā gāviṁ taruṇavacchaṁ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya;

11.3

didn’t make a wish,

anāsañcepi karitvā …pe…

11.4

both did and did not make a wish,

āsañca anāsañcepi karitvā …pe…

11.5

or neither did nor did not make a wish.

nevāsaṁ nānāsañcepi karitvā gāviṁ taruṇavacchaṁ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya.

11.6

Why is that?

Taṁ kissa hetu?

11.7

Because that’s an irrational way to get milk.

Ayoni hesā, bhūmija, khīrassa adhigamāya.

11.8

And so it is for any ascetics and brahmins who have wrong view …

Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino …pe…

11.9

micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

11.10

anāsañcepi karitvā …pe…

11.11

āsañca anāsañcepi karitvā …pe…

11.12

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya.

11.13

Taṁ kissa hetu?

11.14

Because that’s an irrational way to win the fruit.

Ayoni hesā, bhūmija, phalassa adhigamāya.

12.1

Suppose there was a person in need of butter. While wandering in search of butter, they tried pouring water into a pot and churning it with a stick.

Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṁ caramāno udakaṁ kalase āsiñcitvā matthena āviñcheyya.

12.2

But by doing this, they couldn’t produce any butter, regardless of whether they made a wish,

Āsañcepi karitvā udakaṁ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya;

12.3

didn’t make a wish,

anāsañcepi karitvā …pe…

12.4

both did and did not make a wish,

āsañca anāsañcepi karitvā …pe…

12.5

or neither did nor did not make a wish.

nevāsaṁ nānāsañcepi karitvā udakaṁ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya.

12.6

Why is that?

Taṁ kissa hetu?

12.7

Because that’s an irrational way to produce butter.

Ayoni hesā, bhūmija, navanītassa adhigamāya.

12.8

And so it is for any ascetics and brahmins who have wrong view …

Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino …pe…

12.9

micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

12.10

anāsañcepi karitvā …pe…

12.11

āsañca anāsañcepi karitvā …pe…

12.12

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya.

12.13

Taṁ kissa hetu?

12.14

Because that’s an irrational way to win the fruit.

Ayoni hesā, bhūmija, phalassa adhigamāya.

13.1

Suppose there was a person in need of fire. While wandering in search of fire, they tried drilling a green, sappy log with a drill-stick.

Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṁ caramāno allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya.

13.2

But by doing this, they couldn’t start a fire, regardless of whether they made a wish,

Āsañcepi karitvā allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya, abhabbo aggissa adhigamāya;

13.3

didn’t make a wish,

anāsañcepi karitvā …pe…

13.4

both did and did not make a wish,

āsañca anāsañcepi karitvā …pe…

13.5

or neither did nor did not make a wish.

nevāsaṁ nānāsañcepi karitvā allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya, abhabbo aggissa adhigamāya.

13.6

Why is that?

Taṁ kissa hetu?

13.7

Because that’s an irrational way to start a fire.

Ayoni hesā, bhūmija, aggissa adhigamāya.

13.8

And so it is for any ascetics and brahmins who have wrong view …

Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino …pe…

13.9

micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya;

13.10

anāsañcepi karitvā …pe…

13.11

āsañca anāsañcepi karitvā …pe…

13.12

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya.

13.13

Taṁ kissa hetu?

13.14

Because that’s an irrational way to win the fruit.

Ayoni hesā, bhūmija, phalassa adhigamāya.

14.1

There are some ascetics and brahmins who have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi. If they lead the spiritual life, they can win the fruit, regardless of whether they make a wish,

Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā sammādiṭṭhino sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;

14.2

they don’t make a wish,

anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;

14.3

they both do and do not make a wish,

āsañca anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;

14.4

or they neither do nor do not make a wish.

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya.

14.5

Why is that?

Taṁ kissa hetu?

14.6

Because that’s a rational way to win the fruit.

Yoni hesā, bhūmija, phalassa adhigamāya.

15.1

Suppose there was a person in need of oil. While wandering in search of oil, they tried heaping sesame flour in a bucket, sprinkling it thoroughly with water, and pressing it out.

Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṁ caramāno tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya.

15.2

By doing this, they could extract oil, regardless of whether they made a wish,

Āsañcepi karitvā tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, bhabbo telassa adhigamāya;

15.3

didn’t make a wish,

anāsañcepi karitvā …pe…

15.4

both did and did not make a wish,

āsañca anāsañcepi karitvā …pe…

15.5

or neither did nor did not make a wish.

nevāsaṁ nānāsañcepi karitvā tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, bhabbo telassa adhigamāya.

15.6

Why is that?

Taṁ kissa hetu?

15.7

Because that’s a rational way to extract oil.

Yoni hesā, bhūmija, telassa adhigamāya.

15.8

And so it is for any ascetics and brahmins who have right view …

Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe…

15.9

sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;

15.10

anāsañcepi karitvā …pe…

15.11

āsañca anāsañcepi karitvā …pe…

15.12

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya.

15.13

Taṁ kissa hetu?

15.14

Because that’s a rational way to win the fruit.

Yoni hesā, bhūmija, phalassa adhigamāya.

16.1

Suppose there was a person in need of milk. While wandering in search of milk, they tried pulling the udder of a newly-calved cow.

Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṁ caramāno gāviṁ taruṇavacchaṁ thanato āviñcheyya.

16.2

By doing this, they could get milk, regardless of whether they made a wish,

Āsañcepi karitvā gāviṁ taruṇavacchaṁ thanato āviñcheyya, bhabbo khīrassa adhigamāya;

16.3

didn’t make a wish,

anāsañcepi karitvā …pe…

16.4

both did and did not make a wish,

āsañca anāsañcepi karitvā …pe…

16.5

or neither did nor did not make a wish.

nevāsaṁ nānāsañcepi karitvā gāviṁ taruṇavacchaṁ thanato āviñcheyya, bhabbo khīrassa adhigamāya.

16.6

Why is that?

Taṁ kissa hetu?

16.7

Because that’s a rational way to get milk.

Yoni hesā, bhūmija, khīrassa adhigamāya.

16.8

And so it is for any ascetics and brahmins who have right view …

Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe…

16.9

sammāsamādhino te āsañcepi karitvā …pe…

16.10

anāsañcepi karitvā …pe…

16.11

āsañca anāsañcepi karitvā …pe…

16.12

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya.

16.13

Taṁ kissa hetu?

16.14

Because that’s a rational way to win the fruit.

Yoni hesā, bhūmija, phalassa adhigamāya.

17.1

Suppose there was a person in need of butter. While wandering in search of butter, they tried pouring curds into a pot and churning them with a stick.

Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṁ caramāno dadhiṁ kalase āsiñcitvā matthena āviñcheyya.

17.2

By doing this, they could produce butter, regardless of whether they made a wish,

Āsañcepi karitvā dadhiṁ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya;

17.3

didn’t make a wish,

anāsañcepi karitvā …

17.4

both did and did not make a wish,

āsañca anāsañcepi karitvā …

17.5

or neither did nor did not make a wish.

nevāsaṁ nānāsañcepi karitvā dadhiṁ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya.

17.6

Why is that?

Taṁ kissa hetu?

17.7

Because that’s a rational way to produce butter.

Yoni hesā, bhūmija, navanītassa adhigamāya.

17.8

And so it is for any ascetics and brahmins who have right view …

Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe…

17.9

sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;

17.10

anāsañcepi karitvā …

17.11

āsañca anāsañcepi karitvā …

17.12

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya.

17.13

Taṁ kissa hetu?

17.14

Because that’s a rational way to win the fruit.

Yoni hesā, bhūmija, phalassa adhigamāya.

18.1

Suppose there was a person in need of fire. While wandering in search of fire, they tried drilling a dried up, withered log with a drill-stick.

Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṁ caramāno sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimantheyya;

18.2

By doing this, they could start a fire, regardless of whether they made a wish,

(…) āsañcepi karitvā …

18.3

didn’t make a wish,

anāsañcepi karitvā …

18.4

both did and did not make a wish,

āsañca anāsañcepi karitvā …

18.5

or neither did nor did not make a wish.

nevāsaṁ nānāsañcepi karitvā sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimantheyya, bhabbo aggissa adhigamāya.

18.6

Why is that?

Taṁ kissa hetu?

18.7

Because that’s a rational way to start a fire.

Yoni hesā, bhūmija, aggissa adhigamāya.

18.8

And so it is for any ascetics and brahmins who have right view …

Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe…

18.9

sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;

18.10

anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;

18.11

āsañca anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya;

18.12

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya.

18.13

Taṁ kissa hetu?

18.14

Because that’s a rational way to win the fruit.

Yoni hesā, bhūmija, phalassa adhigamāya.

19.1

Bhūmija, it wouldn’t be surprising if, had these four similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.”

Sace kho taṁ, bhūmija, jayasenassa rājakumārassa imā catasso upamā paṭibhāyeyyuṁ anacchariyaṁ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṁ kareyyā”ti.

19.2

“But sir, how could these four similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?”

“Kuto pana maṁ, bhante, jayasenassa rājakumārassa imā catasso upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti?

19.3

That is what the Buddha said.

Idamavoca bhagavā.

19.4

Satisfied, Venerable Bhūmija was happy with what the Buddha said.

Attamano āyasmā bhūmijo bhagavato bhāsitaṁ abhinandīti.

19.5

Bhūmijasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.