MN126: Bhūmijasutta - With Bhūmija
- DG BB TBW © Translated from the Pali by Bhikkhu Ñanamoli and Bhikkhu Bodhi. (More copyright information)
1Thus have I heard. On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.
Then, when it was morning, the venerable Bhūmija dressed, and taking his bowl and outer robe, went to the house of Prince Jayasena and sat down on a seat made ready.[n.1178] MA says that Ven. Bhūmija was the uncle of Prince Jayasena.
Then Prince Jayasena went to the venerable Bhūmija and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and said to the venerable Bhūmija: "Master Bhūmija, there are some recluses and brahmins who make such assertions and hold such views as this: ‘If one makes an aspiration[n.1179] Āsaṁ karitvā: if one makes a wish, if one raises a hope or expectation. The recluses and brahmins who held this view must have been the sceptics or the annihilationists. and one leads the holy life, one is unable to procure any fruit; if one makes no aspiration and one leads the holy life, one is still unable to procure any fruit; if one both makes an aspiration and makes no aspiration and one leads the holy life, one is still unable to procure any fruit; if one neither makes an aspiration nor makes no aspiration and one leads the holy life, one is still unable to procure any fruit.’ What does the venerable Bhūmija's teacher say here, what does he declare?"
"I have not heard and learned that from the Blessed One's own lips, prince. But it is possible that the Blessed One might say this: 'If one makes an aspiration and one leads the holy life unwisely, one is unable to procure any fruit: if one makes no aspiration and one leads the holy life unwisely, one is still unable to procure any fruit; if one both makes an aspiration and makes no aspiration and one leads the holy life unwisely, one is still unable to procure fruit and one leads the holy life unwisely, if one neither makes an aspiration nor makes no aspiration and one leads the holy life unwisely, one is still unable to procure any fruit. However, if one makes an aspiration and one leads the holy life wisely, one is able to procure fruit; if one makes no aspiration and one leads the holy life wisely, one is still able to procure fruit; if one neither makes an aspiration nor makes no aspiration and one leads the holy life wisely, one is still able to procure fruit.’ I have not heard and learned this from the Blessed One's own lips, prince, but it is possible that the Blessed One would answer as I have stated."
"If Master Bhūmija's teacher speaks thus, if he declares thus, then it certainly seems that the venerable Bhūmija’ s teacher stands ahead of all the ordinary recluses and brahmins."
Then Prince Jayasena served the venerable Bhūmija from his own dish of milk rice.
2Then, when the venerable Bhūmija had returned from his almsround after his meal, he went to the Blessed One. After paying homage to him, he sat down at one side and told the Blessed One what had occurred, adding: "Venerable sir, I hope that when I was asked such a question and answered thus, I said what has been said by the Blessed One and did not misrepresent him with what is contrary to fact. I hope I explained in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from my assertion."
3"Surely, Bhūmija, when you were asked such a question and answered thus, you said what has been said by me and did not misrepresent me with what is contrary to fact. You explained in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from your assertion.
"Whatever recluses and brahmins have wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration, if they make an aspiration and they lead the holy life, they are unable to procure any fruit; if they make no aspiration and they lead the holy life, they are still unable to procure any fruit; if they both make an aspiration and make no aspiration and they lead the holy life, they are still unable to procure any fruit; if they neither make an aspiration nor make no aspiration and they lead the holy life, they are still unable to procure any fruit. Why is that? Because that wrong path is not a proper method for procuring fruit.
4"Suppose a man needing oil, seeking oil, wandering in search of oil, were to heap up gravel in a tub, sprinkle it all over with water, and press it. Then, if he made an aspiration and acted thus, he would be unable to procure any oil; if he made no aspiration and acted thus, he would still be unable to procure any oil; if he both made an aspiration and made no aspiration and acted thus, he would still be unable to procure any oil; if he neither made an aspiration nor made no aspiration and acted thus, he would still be unable to procure any oil. Why is that? Because that way of acting is not a proper method for procuring oil. So too, whatever recluses and brahmins have wrong view … they are still unable to procure any fruit. Why is that? Because that wrong path is not a proper method for procuring fruit.
5"Suppose a man needing milk, seeking milk, wandering in search of milk, were to pull a recently-calved cow by her horn. Then, if he made an aspiration … if he made no aspiration … if he both made an aspiration and made no aspiration … if he neither made an aspiration nor made no aspiration and acted thus, he would still be unable to procure any milk. Why is that? Because that way of acting is not a proper method for procuring milk. So too, whatever recluses and brahmins have wrong view … they are still unable to procure any fruit. Why is that? Because that wrong path is not a proper method for procuring fruit.
6"Suppose a man needing butter, seeking butter, wandering in search of butter, were to pour water into a churn and churn it with a churning-stick. Then, if he made an aspiration … if he made no aspiration … if he both made an aspiration and made no aspiration … if he neither made an aspiration nor made no aspiration and acted thus, he would still be unable to procure any butter. Why is that? Because that way of acting is not a proper method for procuring butter. So too, whatever recluses and brahmins have wrong view … they are still unable to procure any fruit. Why is that? Because that wrong path is not a proper method for procuring fruit.
7"Suppose a man needing fire, seeking fire, wandering in search of fire, were to take an upper fire-stick and rub a wet sappy piece of wood with it. Then, if he made an aspiration … if he made no aspiration … if he both made an aspiration and made no aspiration … if he neither made an aspiration nor made no aspiration and acted thus, he would still be unable to procure any fire. Why is that? Because that way of acting is not a proper method for procuring fire. So too, whatever recluses and brahmins have wrong view … they are still unable to procure any fruit. Why is that? Because that wrong path is not a proper method for procuring fruit.
"Whatever recluses and brahmins have right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, if they make an aspiration and they lead the holy life, they are able to procure fruit; if they make no aspiration and they lead the holy life, they are still able to procure fruit; if they both make an aspiration and make no aspiration and they lead the holy life, they are still able to procure fruit; if they neither make an aspiration nor make no aspiration and they lead the holy life, they are still able to procure fruit. Why is that? Because that right path is a proper method for procuring fruit.
8"Suppose a man needing oil, seeking oil, wandering in search of oil, were to heap up sesamum flour in a tub, sprinkle it all over with water, and press it. Then, if he made an aspiration and acted thus, he would be able to procure oil; if he made no aspiration and acted thus, he would still be able to procure oil; if he both made an aspiration and made no aspiration and acted thus, he would still be able to procure oil; if he neither made an aspiration nor made no aspiration and acted thus, he would still be able to procure oil. Why is that? Because that way of acting is a proper method for procuring oil. So too, whatever recluses and brahmins have right view … they are still able to procure fruit. Why is that? Because that right path is a proper method for procuring fruit.
9"Suppose a man needing milk, seeking milk, wandering in search of milk, were to pull a recently-calved cow by her udder. Then, if he made an aspiration … if he made no aspiration … if he both made an aspiration and made no aspiration … if he neither made an aspiration nor made no aspiration and acted thus, he would still be able to procure milk. Why is that? Because that way of acting is a proper method for procuring milk. So too, whatever recluses and brahmins have right view … they are still able to procure fruit. Why is that? Because that right path is a proper method for procuring fruit.
10"Suppose a man needing butter, seeking butter, wandering in search of butter, were to pour curd into a churn and churn it with a churning-stick. Then, if he made an aspiration … if he made no aspiration … if he both made an aspiration and made no aspiration … if he neither made an aspiration nor made no aspiration and acted thus, he would still be able to procure butter. Why is that? Because that way of acting is a proper method for procuring butter. So too, whatever recluses and brahmins have right view … they are still able to procure fruit. Why is that? Because that right path is a proper method for procuring fruit.
11"Suppose a man needing fire, seeking fire, wandering in search of fire, were to take an upper fire-stick and rub a dry sapless piece of wood with it. Then, if he made an aspiration … if he made no aspiration … if he both made an aspiration and made no aspiration … if he neither made an aspiration nor made no aspiration and acted thus, he would still be able to procure fire. Why is that? Because that way of acting is a proper method for procuring fire. So too, whatever recluses and brahmins have right view … they are still able to procure fruit. Why is that? Because that right path is a proper method for procuring fruit.
12"Bhūmija, if these four similes had occurred to you with reference to Prince Jayasena, he would have spontaneously acquired confidence in you, and being confident, would have shown his confidence to you."
"Venerable sir, how could these four similes have occurred to me with reference to Prince Jayasena as they occur to the Blessed One, since they are spontaneous and have never been heard before?"
13That is what the Blessed One said. The venerable Bhūmija was satisfied and delighted in the Blessed One's words.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Atha kho āyasmā bhūmijo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Atha kho jayaseno rājakumāro yenāyasmā bhūmijo tenupasaṅkami; upasaṅkamitvā āyasmatā bhūmijena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jayaseno rājakumāro āyasmantaṁ bhūmijaṁ etadavoca: "santi, bho bhūmija, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāyā’ti. Idha bhoto bhūmijassa satthā kiṁvādī kimakkhāyī"ti?
"Na kho metaṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyya: ‘āsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Āsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāyā’ti. Na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyyā"ti.
"Sace kho bhoto bhūmijassa satthā evaṁvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṁyeva puthusamaṇabrāhmaṇānaṁ muddhānaṁ maññe āhacca tiṭṭhatī"ti.
Atha kho jayaseno rājakumāro āyasmantaṁ bhūmijaṁ sakeneva thālipākena parivisi.
2Atha kho āyasmā bhūmijo pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhūmijo bhagavantaṁ etadavoca: "Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā paññatte āsane nisīdiṁ. Atha kho, bhante, jayaseno rājakumāro yenāhaṁ tenupasaṅkami; upasaṅkamitvā mayā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhante, jayaseno rājakumāro maṁ etadavoca: ‘santi, bho bhūmija, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino — āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā … pe … āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāyā’ti. ‘Idha bhoto bhūmijassa satthā kiṁvādī kimakkhāyī’ti? Evaṁ vutte, ahaṁ, bhante, jayasenaṁ rājakumāraṁ etadavocaṁ: ‘Na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyya — āsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Āsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā … pe … āsañca anāsañcepi karitvā … pe … nevāsaṁ nānāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāyāti. Na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyyā’ti. ‘Sace bhoto bhūmijassa satthā evaṁvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṁyeva puthusamaṇabrāhmaṇānaṁ muddhānaṁ maññe āhacca tiṭṭhatī’ti. ‘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?
3"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.
Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.
4Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṁ caramāno vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya. Āsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya; anāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya; āsañca anāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya; nevāsaṁ nānāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, telassa adhigamāya. 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; anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.
5Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṁ caramāno gāviṁ taruṇavacchaṁ visāṇato āviñcheyya. Āsañcepi karitvā gāviṁ taruṇavacchaṁ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya; anāsañcepi karitvā … pe … āsañca anāsañcepi karitvā … pe … nevāsaṁ nānāsañcepi karitvā gāviṁ taruṇavacchaṁ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, khīrassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino … pe … micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā … pe … āsañca anāsañcepi karitvā … pe … nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.
6Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṁ caramāno udakaṁ kalase āsiñcitvā matthena āviñcheyya. Āsañcepi karitvā udakaṁ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya; anāsañcepi karitvā … pe … āsañca anāsañcepi karitvā … pe … nevāsaṁ nānāsañcepi karitvā udakaṁ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, navanītassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino … pe … micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā … pe … āsañca anāsañcepi karitvā … pe … nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.
7Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṁ caramāno allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya. Āsañcepi karitvā allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya, abhabbo aggissa adhigamāya; anāsañcepi karitvā … pe … āsañca anāsañcepi karitvā … pe … nevāsaṁ nānāsañcepi karitvā allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya, abhabbo aggissa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, aggissa adhigamāya.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino … pe … micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā … pe … āsañca anāsañcepi karitvā … pe … nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya. Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā sammādiṭṭhino sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.
8Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṁ caramāno tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya. Āsañcepi karitvā tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, bhabbo telassa adhigamāya; anāsañcepi karitvā … pe … āsañca anāsañcepi karitvā … pe … nevāsaṁ nānāsañcepi karitvā tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, bhabbo telassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, telassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino … pe … sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā … pe … āsañca anāsañcepi karitvā … pe … nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.
9Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṁ caramāno gāviṁ taruṇavacchaṁ thanato āviñcheyya. Āsañcepi karitvā gāviṁ taruṇavacchaṁ thanato āviñcheyya, bhabbo khīrassa adhigamāya; anāsañcepi karitvā … pe … āsañca anāsañcepi karitvā … pe … nevāsaṁ nānāsañcepi karitvā gāviṁ taruṇavacchaṁ thanato āviñcheyya, bhabbo khīrassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, khīrassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino … pe … sammāsamādhino te āsañcepi karitvā … pe … anāsañcepi karitvā … pe … āsañca anāsañcepi karitvā … pe … nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.
10Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṁ caramāno dadhiṁ kalase āsiñcitvā matthena āviñcheyya. Āsañcepi karitvā dadhiṁ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya; anāsañcepi karitvā … āsañca anāsañcepi karitvā … nevāsaṁ nānāsañcepi karitvā dadhiṁ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, navanītassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino … pe … sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā … āsañca anāsañcepi karitvā … nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.
11Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṁ caramāno sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimantheyya; āsañcepi karitvā … anāsañcepi karitvā … āsañca anāsañcepi karitvā … nevāsaṁ nānāsañcepi karitvā sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimantheyya, bhabbo aggissa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, aggissa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino … pe … sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.
12Sace kho taṁ, bhūmija, jayasenassa rājakumārassa imā catasso upamā paṭibhāyeyyuṁ anacchariyaṁ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṁ kareyyā"ti.
"Kuto pana maṁ, bhante, jayasenassa rājakumārassa imā catasso upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan"ti?
13Idamavoca bhagavā. Attamano āyasmā bhūmijo bhagavato bhāsitaṁ abhinandīti.
Bhūmijasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.