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Saṁyutta Nikāya — The Connected Discourses

SN42: Connected Discourses to Headmen

SN42:13 Paṭaliya

1On one occasion the Blessed One was dwelling among the Koliyans where there was a town of the Koliyans named Uttarā. Then Paṭaliya the headman approached the Blessed One, paid homage to him, sat down to one side, and said to him:

2"I have heard, venerable sir: ‘The ascetic Gotama knows magic.’[n.358] Samaṇo Gotamo māyaṃ jānāti. At MN I 375,12–14 the Jains proclaim, "The ascetic Gotama is a magician (māyāvī); he knows a converting magic (āvaṭṭiniṁ māyaṁ jānāti) by which he converts the disciples of other teachers." The same charge comes up for discussion at AN II 190–94. I hope, venerable sir, that those who say, ‘The ascetic Gotama knows magic,’ state what has been said by the Blessed One and do not misrepresent him with what is contrary to fact; that they explain in accordance with the Dhamma, and that no reasonable consequence of their assertion gives ground for criticism. For we would not wish to misrepresent the Blessed One, venerable sir."

"Those, headman, who say, ‘The ascetic Gotama knows magic,’ state what has been said by me and do not misrepresent me with what is contrary to fact; they explain in accordance with the Dhamma, and no reasonable consequence of their assertion gives ground for criticism." sn.iv.341

"Then, sir, we did not believe the plain truth asserted by those ascetics and brahmins who said, ‘The ascetic Gotama knows magic.’ Indeed, sir, the ascetic Gotama is a magician!"[n.359] Samaṇo khalu bho Gotamo māyāvı̄.

"Headman, does one who asserts, ‘I know magic,’ also assert, ‘I am a magician’?"

"So it is, Blessed One! So it is, Fortunate One!"

"Well then, headman, I will question you about this same matter. Answer as you see fit.


3"What do you think, headman? Do you know the Koliyans’ hirelings with drooping head-dresses?"[n.360] Lambacūḷakā bhaṭā. Spk gives no help, but Rhys Davids interprets the passage thus in his Buddhist India (p. 21): "The Koliyan central authorities were served by a special body of peons, or police, distinguished, as by a kind of uniform, from which they took their name, by a special head-dress. These particular men had a bad reputation for extortion and violence."

"I do, venerable sir."


"What do you think, headman? What is the job of the Koliyans’ hirelings with drooping head-dresses?"

"Their job, venerable sir, is to arrest thieves for the Koliyans and to carry the Koliyans’ messages."


"What do you think, headman? Do you know whether the Koliyans’ hirelings with drooping head-dresses are virtuous or immoral?"

"I know, venerable sir, that they are immoral, of bad character. They are to be included among those in the world who are immoral, of bad character."

"Would one be speaking rightly, headman, if one were to say: ‘Paṭaliya the headman knows the Koliyans’ hirelings with drooping head-dresses, who are immoral, of bad character. Paṭaliya the headman too is immoral, of bad character’?"


"No, venerable sir. I am quite different from the Koliyans’ hirelings with drooping head-dresses. My character is quite different from theirs." sn.iv.342

"If, headman, it can be said about you, ‘Paṭaliya the headman knows the Koliyans’ hirelings with drooping head-dresses, who are immoral, of bad character, but Paṭaliya the headman is not immoral, of bad character,’ then why can’t it be said about the Tathāgata: ‘The Tathāgata knows magic, but the Tathāgata is not a magician’? I understand magic, headman, and the result of magic, and I understand how a magician, faring along, with the breakup of the body, after death, is reborn in a state of misery, in a bad destination, in the nether world, in hell.


4"I understand, headman, the destruction of life, and the result of the destruction of life, and I understand how one who destroys life, faring along, with the breakup of the body, after death, is reborn in a state of misery, in a bad destination, in the nether world, in hell.

"I understand, headman, the taking of what is not given … sexual misconduct … false speech … divisive speech … harsh speech … sn.iv.343 … idle chatter … covetousness … ill will and hatred … wrong view, and the result of wrong view, and I understand how one who holds wrong view, faring along, with the breakup of the body, after death, is reborn in a state of misery, in a bad destination, in the nether world, in hell.

5"There are, headman, some ascetics and brahmins who hold such a doctrine and view as this: ‘Anyone at all who destroys life experiences pain and grief in this very life. Anyone at all who takes what is not given … who engages in sexual misconduct … who speaks falsely experiences pain and grief in this very life.’


6"Someone here, headman, is seen garlanded and adorned, freshly bathed and groomed, with hair and beard trimmed, enjoying sensual pleasures with women as if he were a king. They ask someone about him: ‘Sir, what has this man done, that he has been garlanded and adorned … enjoying sensual pleasures with women as if he were a king?’ sn.iv.344 They answer: ‘Sir, this man attacked the king's enemy and took his life. The king was pleased with him and bestowed a reward upon him. That is why this man is garlanded and adorned … enjoying sensual pleasures with women as if he were a king.’

7"Then, headman, someone here is seen with his arms tightly bound behind him with a strong rope, his head shaven, being led around from street to street, from square to square, to the ominous beating of a drum, and then taken out through the south gate and beheaded to the south of the city. They ask someone about him: ‘Sir, what has this man done, that with his arms tightly tied behind his back … he is beheaded to the south of the city?’ They answer: ‘Sir, this man, an enemy of the king, has taken the life of a man or a woman. That is why the rulers, having had him arrested, imposed such a punishment upon him.’


8"What do you think, headman, have you ever seen or heard of such a case?"

"I have seen this, venerable sir, and I have heard of it, and I will hear of it still again."

"Therein, headman, when those ascetics and brahmins who hold such a doctrine and view as this say: ‘Anyone at all who destroys life experiences pain and grief here and now,’ do they speak truthfully or falsely?"

"Falsely, venerable sir."

"Are those who prattle empty falsehood virtuous or immoral?" sn.iv.345

"Immoral, venerable sir."

"Are those who are immoral and of bad character practising wrongly or rightly?"

"Practising wrongly, venerable sir."

"Do those who are practising wrongly hold wrong view or right view?"

"Wrong view, venerable sir."

"Is it proper to place confidence in those who hold wrong view?"


"No, venerable sir."

9"Then, headman, someone here is seen garlanded and adorned, freshly bathed and groomed, with hair and beard trimmed, enjoying sensual pleasures with women as if he were a king. They ask someone about him: ‘Sir, what has this man done, that he has been garlanded and adorned … enjoying sensual pleasures with women as if he were a king?’ They answer: ‘Sir, this man attacked the king's enemy and stole a gem. The king was pleased with him and bestowed a reward upon him. That is why this man is garlanded and adorned … enjoying sensual pleasures with women as if he were a king.’

10"Then, headman, someone here is seen with his arms tightly bound behind him with a strong rope, his head shaven, being led around from street to street, from square to square, to the ominous beating of a drum, and then taken out through the south gate and beheaded to the south of the city. They ask someone about him: ‘Sir, what has this man done, that with his arms tightly bound behind him … he is beheaded to the south of the city?’ They answer: ‘Sir, this man, an enemy of the king, stole something from a village or a forest, he committed theft. That is why the rulers, having had him arrested, imposed such a punishment on him.’


"What do you think, headman, have you ever seen or heard of such a case?"

"I have seen this, venerable sir, and I have heard of it, and I will hear of it still again." sn.iv.346

"Therein, headman, when those ascetics and brahmins who hold such a doctrine and view as this say: ‘Anyone at all who takes what is not given experiences pain and grief here and now,’ do they speak truthfully or falsely? … Is it proper to place confidence in those who hold wrong view?"

"No, venerable sir."


11"Then, headman, someone here is seen garlanded and adorned, freshly bathed and groomed, with hair and beard trimmed, enjoying sensual pleasures with women as if he were a king. They ask someone about him: ‘Sir, what has this man done, that he has been garlanded and adorned … enjoying sensual pleasures with women as if he were a king?’ They answer: ‘Sir, this man seduced the wives of the king's enemy. The king was pleased with him and bestowed a reward upon him. That is why this man is garlanded and adorned … enjoying sensual pleasures with women as if he were a king.’

12"Then, headman, someone here is seen with his arms tightly bound behind him with a strong rope, his head shaven, being led around from street to street, from square to square, to the ominous beating of a drum, and then taken out through the south gate and beheaded to the south of the city. They ask someone about him: ‘Sir, what has this man done, that with his arms tightly bound behind him … he is beheaded to the south of the city?’ They answer: ‘Sir, this man seduced women and girls of good families. That is why the rulers, having had him arrested, imposed such a punishment upon him.’


"What do you think, headman, have you ever seen or heard of such a case?"

"I have seen this, venerable sir, and I have heard of it, and I will hear of it still again."

"Therein, headman, when those ascetics and brahmins who hold such a doctrine and view as this say: ‘Anyone at all who engages in sexual misconduct experiences pain and grief here and now,’ do they speak truthfully or falsely? … Is it proper to place confidence in those who hold wrong view?"


"No, venerable sir." sn.iv.347

13"Then, headman, someone here is seen garlanded and adorned, freshly bathed and groomed, with hair and beard trimmed, enjoying sensual pleasures with women as if he were a king. They ask someone about him: ‘Sir, what has this man done, that he has been garlanded and adorned … enjoying sensual pleasures with women as if he were a king?’ They answer: ‘Sir, this man amused the king with false speech. The king was pleased with him and bestowed a reward upon him. That is why this man is garlanded and adorned … enjoying sensual pleasures with women as if he were a king.’

14"Then, headman, someone here is with his arms tightly bound behind him with a strong rope, his head shaven, being led around from street to street, from square to square, to the ominous beating of a drum, and then taken out through the south gate and beheaded to the south of the city. They ask someone about him: ‘Sir, what has this man done, that with his arms tightly bound behind him … he is beheaded to the south of the city?’ They answer: ‘Sir, this man has brought to ruin a householder or a householder's son with false speech. That is why the rulers, having had him arrested, imposed such a punishment upon him.’


"What do you think, headman, have you ever seen or heard of such a case?"


"I have seen this, venerable sir, and I have heard of it, and I will hear of it still again."

"Therein, headman, when those ascetics and brahmins who hold such a doctrine and view as this say: ‘Anyone at all who speaks falsely experiences pain and grief here and now,’ sn.iv.348 do they speak truthfully or falsely? … Is it proper to place confidence in those who hold wrong view?"

"No, venerable sir.


15"It is wonderful, venerable sir! It is amazing, venerable sir! I have a rest house in which there are beds, seats, a waterpot, and an oil lamp. When any ascetic or brahmin comes to reside there, then I share it with him to the best of my means and ability. In the past, venerable sir, four teachers—holding different views, with different convictions, different preferences—came to dwell in that rest house.

16"One teacher held such a doctrine and view as this:[n.361] See SN24.5, III, n. 254. ‘There is nothing given, nothing offered, nothing presented in charity; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’


17"One teacher held such a doctrine and view as this: ‘There is what is given, sn.iv.349 what is offered, what is presented in charity; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’

18"One teacher held such a doctrine and view as this:[n.362] See SN24.6, III, n. 255. ‘When one acts or makes others act, when one mutilates or makes others mutilate, when one tortures or makes others inflict torture, when one inflicts sorrow or makes others inflict sorrow, when one oppresses or makes others inflict oppression, when one intimidates or makes others inflict intimidation, when one destroys life, takes what is not given, breaks into houses, plunders wealth, commits burglary, ambushes highways, seduces another's wife, utters falsehood—no evil is done by the doer. If, with a razor-rimmed wheel, one were to make the living beings of this earth into one mass of flesh, into one heap of flesh, because of this there would be no evil and no outcome of evil. If one were to go along the south bank of the Ganges killing and slaughtering, mutilating and making others mutilate, torturing and making others inflict torture, because of this there would be no evil and no outcome of evil. If one were to go along the north bank of the Ganges giving gifts and making others give gifts, making offerings and making others make offerings, because of this there would be no merit and no outcome of merit. By giving, by taming oneself, by self-control, by speaking truth, there is no merit and no outcome of merit.’


19"One teacher held such a doctrine and view as this: ‘When one acts or makes others act, when one mutilates or makes others mutilate … sn.iv.350 … evil is done by the doer. If, with a razor-rimmed wheel, one were to make the living beings of this earth into one mass of flesh, into one heap of flesh, because of this there would be evil and an outcome of evil. If one were to go along the south bank of the Ganges killing and slaughtering, mutilating and making others mutilate, torturing and making others inflict torture, because of this there would be evil and an outcome of evil. If one were to go along the north bank of the Ganges giving gifts and making others give gifts, making offerings and making others make offerings, because of this there would be merit and an outcome of merit. By giving, by taming oneself, by self-control, by speaking truth, there is merit and an outcome of merit.’


20"There arose in me, venerable sir, the perplexity and doubt: ‘Which of these honourable ascetics and brahmins speak truth and which speak falsehood?’"

21"It is fitting for you to be perplexed, headman, fitting for you to doubt. Doubt has arisen in you about a perplexing matter."

"I have confidence in the Blessed One thus: ‘The Blessed One is capable of teaching me the Dhamma in such a way that I might abandon this state of perplexity.’"


22"There is, headman, concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon this state of perplexity.[n.363] Spk proposes alternative interpretations of dhammasamādhi and cittasamādhi: (i) dhammasamādhi is the dhamma of the ten wholesome courses of action, cittasamādhi the four paths along with insight; (ii) the five dhamma (mentioned below)—namely, gladness, rapture, tranquillity, happiness, and concentration—are called dhammasamādhi, while cittasamādhi is again the four paths along with insight; (iii) the ten wholesome courses of action and the four divine abodes are dhammasamādhi, the one-pointedness of mind arisen for one who fulfils this dhammasamādhi is cittasamādhi. And what, headman, is concentration of the Dhamma?

"Herein, headman, having abandoned the destruction of life, the noble disciple abstains from the destruction of life. Having abandoned the taking of what is not given, he abstains from taking what is not given. Having abandoned sexual misconduct, he abstains from sexual misconduct. Having abandoned false speech, he abstains from false speech. sn.iv.351 Having abandoned divisive speech, he abstains from divisive speech. Having abandoned harsh speech, he abstains from harsh speech. Having abandoned idle chatter, he abstains from idle chatter. Having abandoned covetousness, he is uncovetous. Having abandoned ill will and hatred, he has a mind without ill will. Having abandoned wrong view, he is one of right view.


23"Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with lovingkindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with lovingkindness, vast, exalted, measureless, without hostility, without ill will.


"He reflects thus: ‘This teacher holds such a doctrine and view as this: "There is nothing given, nothing offered … no ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others." If the word of this good teacher is true, for me it yet counts as incontrovertible [n.364] Apaṇṇakatāya mayhaṁ. Spk: "This practice leads to what is incontrovertible for me, to absence of wrongness (anaparadhakatāya)." At Ps III 116,21 apaṇṇaka is glossed aviruddho advejjhagāmı̄ ekaṃsagāhiko; "uncontradicted, unambiguous, definitive." that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw:[n.365] Kaṭaggaha. The allusion is to the lucky throw at dice, glossed jayaggaha, "the victorious throw." The opposite is kaliggaha, the dark throw or losing throw. The style of reasoning here is reminiscent of that used at MN I 402–11 (which also includes the metaphor of dice) and at AN I 192–93. since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ As he reflects thus gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.

"This, headman, is concentration of the Dhamma. sn.iv.352 If you were to obtain concentration of mind in that, you might abandon that state of perplexity.


24"Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with lovingkindness … without ill will.

"He reflects thus: ‘This teacher holds such a doctrine and view as this: "There is what is given, there is what is offered … there are ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others." If the word of this good teacher is true, for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ As he reflects thus gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.

"This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.


25"Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with lovingkindness … sn.iv.353 without ill will.

"He reflects thus: ‘This teacher holds such a doctrine and view as this: "When one acts or makes others act … By giving, by taming oneself, by self-control, by speaking truth, there is no merit and no outcome of merit." If the word of this good teacher is true, for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ As he reflects thus gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.

"This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.


26"Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with lovingkindness … sn.iv.354 … without ill will.

"He reflects thus: ‘This teacher holds such a doctrine and view as this: "When one acts or makes others act … By giving, by taming oneself, by self-control, by speaking truth, there is merit and an outcome of merit." If the word of this good teacher is true, for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ As he reflects thus gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.

"This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.


27"Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with compassion … sn.iv.355 … with a mind imbued with altruistic joy …


28… with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility, without ill will.

"He reflects thus: ‘This teacher holds such a doctrine and view as this: "There is nothing given, nothing offered … no ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others."’ …


This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.


29"Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity … sn.iv.356 … without ill will.


"He reflects thus: ‘This teacher holds such a doctrine and view as this: "There is what is given, there is what is offered … there are ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others."’ …


This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.

30


"He reflects thus: ‘This teacher holds such a doctrine and view as this: "When one acts or makes others act … sn.iv.357 … By giving, by taming oneself, by self-control, by speaking truth, there is no merit and no outcome of merit."’ …


This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.


31


"He reflects thus: ‘This teacher holds such a doctrine and view as this: "When one acts or makes others act, when one mutilates or makes others mutilate … sn.iv.358 … By giving, by taming oneself, by self-control, by speaking truth, there is merit and an outcome of merit." If the word of this good teacher is true, for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ As he reflects thus gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.


"This, headman, is concentration based upon the Dhamma. If you were to obtain concentration of mind in that, then you might abandon that state of perplexity."

32When this was said, Paṭaliya the headman said to the Blessed One: "Magnificent, venerable sir! … From today let the Blessed One remember me as a lay follower who has gone for refuge for life." sn.iv.359


1Ekaṁ samayaṁ bhagavā koliyesu vihārati uttaraṁ nāma koliyānaṁ nigamo. Atha kho pāṭaliyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pāṭaliyo gāmaṇi bhagavantaṁ etadavoca: "sutaṁ metaṁ, bhante: ‘samaṇo gotamo māyaṁ jānātī’ti.

2Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo māyaṁ jānātī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati? Anabbhācikkhitukāmā hi mayaṁ, bhante, bhagavantan"ti.

"Ye te, gāmaṇi, evamāhaṁsu: ‘samaṇo gotamo māyaṁ jānātī’ti, vuttavādino ceva me, te na ca maṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī"ti.

"Saccaṁyeva kira, bho, mayaṁ tesaṁ samaṇabrāhmaṇānaṁ na saddahāma: ‘samaṇo gotamo māyaṁ jānātī’ti, samaṇo khalu bho gotamo māyāvī"ti.

"Yo nu kho, gāmaṇi, evaṁ vadeti: ‘Ahaṁ māyaṁ jānāmī’ti, so evaṁ vadeti: ‘Ahaṁ māyāvī’"ti.

"Tatheva taṁ bhagavā hoti, tatheva taṁ sugata hotī"ti.

"Tena hi, gāmaṇi, taññevettha paṭipucchissāmi; yathā te khameyya, tathā taṁ byākareyyāsi – 


3Taṁ kiṁ maññasi, gāmaṇi, jānāsi tvaṁ koliyānaṁ lambacūḷake bhaṭe"ti?

"Jānāmahaṁ, bhante, koliyānaṁ lambacūḷake bhaṭe"ti.


"Taṁ kiṁ maññasi, gāmaṇi, kimatthiyā koliyānaṁ lambacūḷakā bhaṭā"ti?

"Ye ca, bhante, koliyānaṁ corā te ca paṭisedhetuṁ, yāni ca koliyānaṁ dūteyyāni tāni ca vahātuṁ, etadatthiyā, bhante, koliyānaṁ lambacūḷakā bhaṭā"ti.


"Taṁ kiṁ maññasi, gāmaṇi, jānāsi tvaṁ koliyānaṁ lambacūḷake bhaṭe sīlavante vā te dussīle vā"ti?

"Jānāmahaṁ, bhante, koliyānaṁ lambacūḷake bhaṭe dussīle pāpadhamme; ye ca loke dussīlā pāpadhammā koliyānaṁ lambacūḷakā bhaṭā tesaṁ aññatarā"ti.

"Yo nu kho, gāmaṇi, evaṁ vadeyya: ‘pāṭaliyo gāmaṇi jānāti koliyānaṁ lambacūḷake bhaṭe dussīle pāpadhamme, pāṭaliyopi gāmaṇi dussīlo pāpadhammo’ti, sammā nu kho so vadamāno vadeyyā"ti?


"No hetaṁ, bhante. Aññe, bhante, koliyānaṁ lambacūḷakā bhaṭā, aññohamasmi. Aññathādhammā koliyānaṁ lambacūḷakā bhaṭā, aññathādhammohamasmī"ti.

"Tvañhi nāma, gāmaṇi, lacchasi: ‘pāṭaliyo gāmaṇi jānāti koliyānaṁ lambacūḷake bhaṭe dussīle pāpadhamme, na ca pāṭaliyo gāmaṇi dussīlo pāpadhammo’ti, kasmā tathāgato na lacchati: ‘tathāgato māyaṁ jānāti, na ca tathāgato māyāvī’ti? Māyañcāhaṁ, gāmaṇi, pajānāmi, māyāya ca vipākaṁ, yathāpaṭipanno ca māyāvī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi.


4Pāṇātipātañcāhaṁ, gāmaṇi, pajānāmi, pāṇātipātassa ca vipākaṁ, yathāpaṭipanno ca pāṇātipātī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi.

Adinnādānañcāhaṁ, gāmaṇi, pajānāmi, adinnādānassa ca vipākaṁ, yathāpaṭipanno ca adinnādāyī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Kāmesumicchācārañcāhaṁ, gāmaṇi, pajānāmi, kāmesumicchācārassa ca vipākaṁ, yathāpaṭipanno ca kāmesumicchācārī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Musāvādañcāhaṁ, gāmaṇi, pajānāmi, musāvādassa ca vipākaṁ, yathāpaṭipanno ca musāvādī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Pisuṇavācañcāhaṁ, gāmaṇi, pajānāmi, pisuṇavācāya ca vipākaṁ, yathāpaṭipanno ca pisuṇavāco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Pharusavācañcāhaṁ, gāmaṇi, pajānāmi, pharusavācāya ca vipākaṁ, yathāpaṭipanno ca pharusavāco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Samphappalāpañcāhaṁ, gāmaṇi, pajānāmi, samphappalāpassa ca vipākaṁ, yathāpaṭipanno ca samphappalāpī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Abhijjhañcāhaṁ, gāmaṇi, pajānāmi, abhijjhāya ca vipākaṁ, yathāpaṭipanno ca abhijjhālu kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Byā pāda padosañcāhaṁ, gāmaṇi, pajānāmi, byā pāda padosassa ca vipākaṁ, yathāpaṭipanno ca byāpannacitto kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Micchādiṭṭhiñcāhaṁ, gāmaṇi, pajānāmi, micchādiṭṭhiyā ca vipākaṁ, yathāpaṭipanno ca micchādiṭṭhiko kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi.

5Santi hi, gāmaṇi, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayati. Yo koci adinnaṁ ādiyati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayati. Yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayati. Yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti.


6Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso rañño paccatthikaṁ pasayha jīvitā voropesi. Tassa rājā attamano abhihāramadāsi. Tenāyaṁ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu, itthikāmehi rājā maññe paricāretī’ti.

7Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṁ chijjamāno. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi, daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindatī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso rājaverī itthiṁ vā purisaṁ vā jīvitā voropesi, tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti.


8Taṁ kiṁ maññasi, gāmaṇi, api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā"ti?

"Diṭṭhañca no, bhante, sutañca suyyissati cā"ti.

"Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vā"ti?

"Musā, bhante".

"Ye pana te tucchaṁ musā vilapanti, sīlavanto vā te dussīlā vā"ti?

"Dussīlā, bhante".

"Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā"ti?

"Micchāpaṭipannā, bhante".

"Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā"ti?

"Micchādiṭṭhikā, bhante".

"Ye pana te micchādiṭṭhikā kallaṁ nu tesu pasīditun"ti?


"No hetaṁ, bhante".

9"Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī … pe … itthikāmehi rājā maññe paricārento. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī … pe … itthikāmehi rājā maññe paricāretī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso rañño paccatthikassa pasayha ratanaṁ ahāsi. Tassa rājā attamano abhihāramadāsi. Tenāyaṁ puriso mālī kuṇḍalī … pe … itthikāmehi rājā maññe paricāretī’ti.

10Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā … pe … dakkhiṇato nagarassa sīsaṁ chijjamāno tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi daḷhāya rajjuyā … pe … dakkhiṇato nagarassa sīsaṁ chindatī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyi. Tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti.


Taṁ kiṁ maññasi, gāmaṇi, api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā"ti?

"Diṭṭhañca no, bhante, sutañca suyyissati cā"ti.

"Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yo koci adinnaṁ ādiyati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vāti … pe … kallaṁ nu tesu pasīditun"ti?

"No hetaṁ, bhante". (2)


11"Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī … pe … itthikāmehi rājā maññe paricārento. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī … pe … itthikāmehi rājā maññe paricāretī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso rañño paccatthikassa dāresu cārittaṁ āpajji. Tassa rājā attamano abhihāramadāsi. Tenāyaṁ puriso mālī kuṇḍalī … pe … itthikāmehi rājā maññe paricāretī’ti.

12Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā … pe … dakkhiṇato nagarassa sīsaṁ chijjamāno. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi daḷhāya rajjuyā … pe … dakkhiṇato nagarassa sīsaṁ chindatī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kulitthīsu kulakumārīsu cārittaṁ āpajji, tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti.


Taṁ kiṁ maññasi, gāmaṇi, api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā"ti?

"Diṭṭhañca no, bhante, sutañca suyyissati cā"ti.

"Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vāti … pe … kallaṁ nu tesu pasīditun"ti?


"No hetaṁ, bhante". (3)

13"Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso rājānaṁ musāvādena hāsesi. Tassa rājā attamano abhihāramadāsi. Tenāyaṁ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti.

14Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chijjamāno. Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso kiṁ akāsi daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṁ chindatī’ti? Tamenaṁ evamāhaṁsu: ‘ambho, ayaṁ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṁ bhañji, tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti.


Taṁ kiṁ maññasi, gāmaṇi, api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā"ti?


"Diṭṭhañca no, bhante, sutañca suyyissati cā"ti.

"Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedayatī’ti, saccaṁ vā te āhaṁsu musā vā"ti? "Musā, bhante". "Ye pana te tucchaṁ musā vilapanti sīlavanto vā te dussīlā vā"ti? "Dussīlā, bhante". "Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā"ti? "Micchāpaṭipannā, bhante". "Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā"ti? "Micchādiṭṭhikā, bhante". "Ye pana te micchādiṭṭhikā kallaṁ nu tesu pasīditun"ti?

"No hetaṁ, bhante". (4)


15"Acchariyaṁ, bhante, abbhutaṁ, bhante. Atthi me, bhante, āvasathāgāraṁ. Tattha atthi mañcakāni, atthi āsanāni, atthi udakamaṇiko, atthi telappadīpo. Tattha yo samaṇo vā brāhmaṇo vā vāsaṁ upeti, tenāhaṁ yathāsatti yathābalaṁ saṁvibhajāmi. Bhūtapubbaṁ, bhante, cattāro satthāro nānādiṭṭhikā nānākhantikā nānārucikā, tasmiṁ āvasathāgāre vāsaṁ upagacchuṁ.

16Eko satthā evaṁvādī evaṁdiṭṭhi: ‘Natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko. Natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.


17Eko satthā evaṁvādī evaṁdiṭṭhi: ‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.

18Eko satthā evaṁvādī evaṁdiṭṭhi: ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Uttarāñcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.


19Eko satthā evaṁvādī evaṁdiṭṭhi: ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Uttarāñcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti.


20Tassa mayhaṁ, bhante, ahudeva kaṅkhā, ahu vicikicchā: ‘kosu nāma imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ āha, ko musā’"ti?

21"Alañhi te, gāmaṇi, kaṅkhītuṁ, alaṁ vicikicchituṁ. Kankhanīye ca pana te ṭhāne vicikicchā uppannā"ti.

"Evaṁ pasannohaṁ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṁ desetuṁ yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan"ti.


22"Atthi, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi. Evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi. Katamo ca, gāmaṇi, dhammasamādhi?

Idha, gāmaṇi, ariyasāvako pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṁ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṁ pahāya musāvādā paṭivirato hoti, pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti, samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, abhijjhaṁ pahāya anabhijjhālu hoti, byā pāda padosaṁ pahāya abyāpannacitto hoti, micchādiṭṭhiṁ pahāya sammādiṭṭhiko hoti.


23Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihārati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihārati.


So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: "natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī"ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati.

Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.


24Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihārati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihārati.

So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: "atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī"ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati.

Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.


25Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihārati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihārati.

So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: "karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Uttarāñcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo"ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati.

Ayaṁ kho, gāmaṇi, dhammasamādhi tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.


26Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihārati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihārati.

So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: "karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Uttarāñcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ atthi puññassa āgamo"ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati.

Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.


27Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā vihārati … pe … muditāsahagatena cetasā ekaṁ disaṁ pharitvā vihārati … pe … .


28Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihārati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihārati.

So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: "natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko natthi paro loko, natthi mātā natthi pitā natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī"ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati.


Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.


29Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihārati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihārati.


So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: "atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko atthi paro loko, atthi mātā atthi pitā atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī"ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati.


Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.

30Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihārati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihārati.


So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: "karoto kārayato, chedato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Uttarāñcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo"ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati.


Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsi.


31Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihārati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihārati.


So iti paṭisañcikkhati: ‘yvāyaṁ satthā evaṁvādī evaṁdiṭṭhi: "karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṁ pāpaṁ, atthi pāpassa āgamo. Uttarāñcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṁ puññaṁ, atthi puññassa āgamo. Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo"ti. Sace tassa bhoto satthuno saccaṁ vacanaṁ, apaṇṇakatāya mayhaṁ, yvāhaṁ na kiñci byābādhemi tasaṁ vā thāvaraṁ vā? Ubhayamettha kaṭaggāho, yaṁ camhi kāyena saṁvuto vācāya saṁvuto manasā saṁvuto, yañca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti. Tassa pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedayati. Sukhino cittaṁ samādhiyati.


Ayaṁ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṁ cittasamādhiṁ paṭilabheyyāsi, evaṁ tvaṁ imaṁ kaṅkhādhammaṁ pajaheyyāsī"ti.

32Evaṁ vutte, pāṭaliyo gāmaṇi bhagavantaṁ etadavoca: "Abhikkantaṁ, bhante, abhikkantaṁ, bhante … pe … ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.


Terasamaṁ.
Gāmaṇivaggo paṭhamo.

33Caṇḍo puṭo yodhājīvo,
Hatthasso asibandhako;
Desanā saṅkhakulaṁ maṇicūḷaṁ,
Bhadrarāsiyapāṭalīti.

Gāmaṇisaṁyuttaṁ samattaṁ.