Linked Discourses
1. The Chapter on Chiefs

With Asibandhaka’s Son

Saṁyutta Nikāya
1. Gāmaṇivagga
Asibandhakaputtasutta
Linked Discourses
1. The Chapter on Chiefs
With Asibandhaka’s Son
Saṁyutta Nikāya
1. Gāmaṇivagga
Asibandhakaputtasutta
With Asibandhaka’s Son

The chief Asibandhakaputta asks whether the rituals advocated by the western brahmins can bring a person to heaven. The Buddha asserts that only good deeds can take you to a good rebirth, and rituals have no effect.

Ruta suttaSN 42.6Sutta Piṭaka › Saṃyutta Nikāya › 4. Saḷāyatanavaggasaṁyutta › 42. Gāmaṇisaṁyutta › 1. Gāmaṇivagga › Asibandhakaputtasutta
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At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Nāḷandā in Pāvārika’s mango grove.*Pāvārika means “blanket-weaver”. Places were often named for their primary economic activity. Probably there was a community of blanket weavers and the park was owned by their leading merchant. See too note at MN 56:2.1.

Ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.

At one time the Buddha was staying near Nāḷandā in Pāvārika’s mango grove.*Pāvārika means “blanket-weaver”. Places were often named for their primary economic activity. Probably there was a community of blanket weavers and the park was owned by their leading merchant. See too note at MN 56:2.1.
Ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.

At one time the Buddha was staying near Nāḷandā in Pāvārika’s mango grove.*Pāvārika means “blanket-weaver”. Places were often named for their primary economic activity. Probably there was a community of blanket weavers and the park was owned by their leading merchant. See too note at MN 56:2.1.Ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.

Then Asibandhaka’s son the chief went up to the Buddha, bowed, sat down to one side, and said to him:*Asibandhaka’s son appears in each discourse up to SN 42.9. His father’s name “Swordstrap”, following on the previous discourses, suggests a military connection (cf. asibaddha, “sword-strapped”, Śāṅkhāyana Śrautasūtra 14.22.20); but the texts do not confirm this.

Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho asibandhakaputto gāmaṇi bhagavantaṁ etadavoca:

Then Asibandhaka’s son the chief went up to the Buddha, bowed, sat down to one side, and said to him:*Asibandhaka’s son appears in each discourse up to SN 42.9. His father’s name “Swordstrap”, following on the previous discourses, suggests a military connection (cf. asibaddha, “sword-strapped”, Śāṅkhāyana Śrautasūtra 14.22.20); but the texts do not confirm this.
Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho asibandhakaputto gāmaṇi bhagavantaṁ etadavoca:

Then Asibandhaka’s son the chief went up to the Buddha, bowed, sat down to one side, and said to him:*Asibandhaka’s son appears in each discourse up to SN 42.9. His father’s name “Swordstrap”, following on the previous discourses, suggests a military connection (cf. asibaddha, “sword-strapped”, Śāṅkhāyana Śrautasūtra 14.22.20); but the texts do not confirm this.Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho asibandhakaputto gāmaṇi bhagavantaṁ etadavoca:

“Sir, there are western brahmins garlanded with aquatic flowers who carry pitchers, immerse themselves in water, and serve the sacred flame.*The “western brahmins” (brāhmaṇā pacchā bhūmakā) hail from lands such as Kuru and Pañcālā or further west to Gandhārā. They are depicted as adherents of ritualism, in contrast with the brahmins of the lands of the Buddha, especially Kosala, who were more aligned with the contemplative and philosophical teachings of the Upaniṣads. This tension is felt in the Upaniṣads themselves, as Yājñavalkya is accused of flouting the teachings of the Vedic scholars of Kuru and Pañcālā (Bṛhadāraṇyaka Upaniṣad 3.9.19). | A “pitcher” (kāmaṇḍalu) of water was carried at all times to ensure personal hygiene (Manu 4.36). | I have not been able to identify the practice of “garlanding with aquatic flowers” (sevālamālikā). The term appears a couple of times in the Harivaṁsa (śaivālamala), but of trees (55.53) or a disheveled woman (83.38), where it seems to mean “moss”. It seems unlikely that brahmins would smear moss on themselves. The commentary says, “Bright and early, having taken sevāla or lotus, etc. from the water, they make a decorative garland for the sake of identifying those who believe in purification by water.” The emphasis on collecting the flowers at dawn hints at a connection with the Sun, who rises from the ocean each day (cf. Sāhityakaumudī 10.258). The malicious yakkha of DN 23:23.13 intimates the presence of water with his garland of yellow lotus (kumudamāli); he appears on a trade journey, probably to the west. The plant was probably a kind of Vallisneria, which grows profusely underwater, sending its small white flowers to the surface.When someone has passed away, oh! they lift them up, send them well, and convey them to heaven.*I take the particle nāma here as indicating wonder. | Resolve saññāpenti as saṁ yāpenti, “they send them well”.But what about the Blessed One, the perfected one, the fully awakened Buddha: is he able to ensure that the whole world will be reborn in a good place, a heavenly realm when their body breaks up, after death?”

“brāhmaṇā, bhante, pacchā bhūmakā kāmaṇḍalukā sevālamālikā udakorohakā aggiparicārakā. Te mataṁ kālaṅkataṁ uyyāpenti nāma saññāpenti nāma saggaṁ nāma okkāmenti. Bhagavā pana, bhante, arahaṁ sammāsambuddho pahoti tathā kātuṁ yathā sabbo loko kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyā”ti?

“Sir, there are western brahmins garlanded with aquatic flowers who carry pitchers, immerse themselves in water, and serve the sacred flame.*The “western brahmins” (brāhmaṇā pacchā bhūmakā) hail from lands such as Kuru and Pañcālā or further west to Gandhārā. They are depicted as adherents of ritualism, in contrast with the brahmins of the lands of the Buddha, especially Kosala, who were more aligned with the contemplative and philosophical teachings of the Upaniṣads. This tension is felt in the Upaniṣads themselves, as Yājñavalkya is accused of flouting the teachings of the Vedic scholars of Kuru and Pañcālā (Bṛhadāraṇyaka Upaniṣad 3.9.19). | A “pitcher” (kāmaṇḍalu) of water was carried at all times to ensure personal hygiene (Manu 4.36). | I have not been able to identify the practice of “garlanding with aquatic flowers” (sevālamālikā). The term appears a couple of times in the Harivaṁsa (śaivālamala), but of trees (55.53) or a disheveled woman (83.38), where it seems to mean “moss”. It seems unlikely that brahmins would smear moss on themselves. The commentary says, “Bright and early, having taken sevāla or lotus, etc. from the water, they make a decorative garland for the sake of identifying those who believe in purification by water.” The emphasis on collecting the flowers at dawn hints at a connection with the Sun, who rises from the ocean each day (cf. Sāhityakaumudī 10.258). The malicious yakkha of DN 23:23.13 intimates the presence of water with his garland of yellow lotus (kumudamāli); he appears on a trade journey, probably to the west. The plant was probably a kind of Vallisneria, which grows profusely underwater, sending its small white flowers to the surface.
“brāhmaṇā, bhante, pacchā bhūmakā kāmaṇḍalukā sevālamālikā udakorohakā aggiparicārakā.
When someone has passed away, oh! they lift them up, send them well, and convey them to heaven.*I take the particle nāma here as indicating wonder. | Resolve saññāpenti as saṁ yāpenti, “they send them well”.
Te mataṁ kālaṅkataṁ uyyāpenti nāma saññāpenti nāma saggaṁ nāma okkāmenti.
But what about the Blessed One, the perfected one, the fully awakened Buddha: is he able to ensure that the whole world will be reborn in a good place, a heavenly realm when their body breaks up, after death?”
Bhagavā pana, bhante, arahaṁ sammāsambuddho pahoti tathā kātuṁ yathā sabbo loko kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyā”ti?

“Sir, there are western brahmins garlanded with aquatic flowers who carry pitchers, immerse themselves in water, and serve the sacred flame.*The “western brahmins” (brāhmaṇā pacchā bhūmakā) hail from lands such as Kuru and Pañcālā or further west to Gandhārā. They are depicted as adherents of ritualism, in contrast with the brahmins of the lands of the Buddha, especially Kosala, who were more aligned with the contemplative and philosophical teachings of the Upaniṣads. This tension is felt in the Upaniṣads themselves, as Yājñavalkya is accused of flouting the teachings of the Vedic scholars of Kuru and Pañcālā (Bṛhadāraṇyaka Upaniṣad 3.9.19). | A “pitcher” (kāmaṇḍalu) of water was carried at all times to ensure personal hygiene (Manu 4.36). | I have not been able to identify the practice of “garlanding with aquatic flowers” (sevālamālikā). The term appears a couple of times in the Harivaṁsa (śaivālamala), but of trees (55.53) or a disheveled woman (83.38), where it seems to mean “moss”. It seems unlikely that brahmins would smear moss on themselves. The commentary says, “Bright and early, having taken sevāla or lotus, etc. from the water, they make a decorative garland for the sake of identifying those who believe in purification by water.” The emphasis on collecting the flowers at dawn hints at a connection with the Sun, who rises from the ocean each day (cf. Sāhityakaumudī 10.258). The malicious yakkha of DN 23:23.13 intimates the presence of water with his garland of yellow lotus (kumudamāli); he appears on a trade journey, probably to the west. The plant was probably a kind of Vallisneria, which grows profusely underwater, sending its small white flowers to the surface.“brāhmaṇā, bhante, pacchā bhūmakā kāmaṇḍalukā sevālamālikā udakorohakā aggiparicārakā. When someone has passed away, oh! they lift them up, send them well, and convey them to heaven.*I take the particle nāma here as indicating wonder. | Resolve saññāpenti as saṁ yāpenti, “they send them well”.Te mataṁ kālaṅkataṁ uyyāpenti nāma saññāpenti nāma saggaṁ nāma okkāmenti. But what about the Blessed One, the perfected one, the fully awakened Buddha: is he able to ensure that the whole world will be reborn in a good place, a heavenly realm when their body breaks up, after death?”Bhagavā pana, bhante, arahaṁ sammāsambuddho pahoti tathā kātuṁ yathā sabbo loko kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyā”ti?

“Well then, chief, I’ll ask you about this in return, and you can answer as you like.

“Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsīti.

“Well then, chief, I’ll ask you about this in return, and you can answer as you like.
“Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsīti.

“Well then, chief, I’ll ask you about this in return, and you can answer as you like.“Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsīti.

What do you think, chief?Take an individual who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view.A large crowd were to come together to offer up supplication and entreaty, circumambulating them with cupped palms and saying:*For “supplication” (āyācana) see too AN 5.43:3.1 and DN 13:16.2. | For anuparisakkeyya (“circumambulate”), see Sanskrit ṣvaṣk, “go, move”.‘When this person’s body breaks up, after death, may they be reborn in a good place, a heavenly realm!’What do you think, chief?Would that person be reborn in heaven because of their supplications?”*The Buddha argues that personal action rather than religious ritual determines rebirth.

Taṁ kiṁ maññasi, gāmaṇi, idhassa puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. Tamenaṁ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: ‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatū’ti. Taṁ kiṁ maññasi, gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyā”ti?

What do you think, chief?
Taṁ kiṁ maññasi, gāmaṇi,
Take an individual who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view.
idhassa puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko.
A large crowd were to come together to offer up supplication and entreaty, circumambulating them with cupped palms and saying:*For “supplication” (āyācana) see too AN 5.43:3.1 and DN 13:16.2. | For anuparisakkeyya (“circumambulate”), see Sanskrit ṣvaṣk, “go, move”.
Tamenaṁ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya:
‘When this person’s body breaks up, after death, may they be reborn in a good place, a heavenly realm!’
‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatū’ti.
What do you think, chief?
Taṁ kiṁ maññasi, gāmaṇi,
Would that person be reborn in heaven because of their supplications?”*The Buddha argues that personal action rather than religious ritual determines rebirth.
api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyā”ti?

What do you think, chief?Taṁ kiṁ maññasi, gāmaṇi, Take an individual who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view.idhassa puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. A large crowd were to come together to offer up supplication and entreaty, circumambulating them with cupped palms and saying:*For “supplication” (āyācana) see too AN 5.43:3.1 and DN 13:16.2. | For anuparisakkeyya (“circumambulate”), see Sanskrit ṣvaṣk, “go, move”.Tamenaṁ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: ‘When this person’s body breaks up, after death, may they be reborn in a good place, a heavenly realm!’‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatū’ti. What do you think, chief?Taṁ kiṁ maññasi, gāmaṇi, Would that person be reborn in heaven because of their supplications?”*The Buddha argues that personal action rather than religious ritual determines rebirth.api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyā”ti?

“No, sir.”

“No hetaṁ, bhante”.

“No, sir.”
“No hetaṁ, bhante”.

“No, sir.”“No hetaṁ, bhante”.

“Chief, suppose a person were to throw a broad rock into a deep lake.And a large crowd were to come together to offer up supplication and entreaty, circumambulating it with cupped palms, and saying:‘Rise, good rock! Float, good rock! Float to shore, good rock!’What do you think, chief?Would that broad rock rise up or float because of their supplications?”

“Seyyathāpi, gāmaṇi, puriso mahatiṁ puthusilaṁ gambhīre udakarahade pakkhipeyya. Tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: ‘ummujja, bho puthusile, uplava, bho puthusile, thalamuplava, bho puthusile’ti. Taṁ kiṁ maññasi, gāmaṇi, api nu sā puthusilā mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā ummujjeyya vā uplaveyya vā thalaṁ vā uplaveyyā”ti?

“Chief, suppose a person were to throw a broad rock into a deep lake.
“Seyyathāpi, gāmaṇi, puriso mahatiṁ puthusilaṁ gambhīre udakarahade pakkhipeyya.
And a large crowd were to come together to offer up supplication and entreaty, circumambulating it with cupped palms, and saying:
Tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya:
‘Rise, good rock! Float, good rock! Float to shore, good rock!’
‘ummujja, bho puthusile, uplava, bho puthusile, thalamuplava, bho puthusile’ti.
What do you think, chief?
Taṁ kiṁ maññasi, gāmaṇi,
Would that broad rock rise up or float because of their supplications?”
api nu sā puthusilā mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā ummujjeyya vā uplaveyya vā thalaṁ vā uplaveyyā”ti?

“Chief, suppose a person were to throw a broad rock into a deep lake.“Seyyathāpi, gāmaṇi, puriso mahatiṁ puthusilaṁ gambhīre udakarahade pakkhipeyya. And a large crowd were to come together to offer up supplication and entreaty, circumambulating it with cupped palms, and saying:Tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: ‘Rise, good rock! Float, good rock! Float to shore, good rock!’‘ummujja, bho puthusile, uplava, bho puthusile, thalamuplava, bho puthusile’ti. What do you think, chief?Taṁ kiṁ maññasi, gāmaṇi, Would that broad rock rise up or float because of their supplications?”api nu sā puthusilā mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā ummujjeyya vā uplaveyya vā thalaṁ vā uplaveyyā”ti?

“No, sir.”

“No hetaṁ, bhante”.

“No, sir.”
“No hetaṁ, bhante”.

“No, sir.”“No hetaṁ, bhante”.

“In the same way, take a person who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view.Even though a large crowd were to come together to offer up supplication and entreaty …when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

“Evameva kho, gāmaṇi, yo so puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. Kiñcāpi taṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: ‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatū’ti, atha kho so puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.

“In the same way, take a person who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view.
“Evameva kho, gāmaṇi, yo so puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko.
Even though a large crowd were to come together to offer up supplication and entreaty …
Kiñcāpi taṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya:
when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatū’ti, atha kho so puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.

“In the same way, take a person who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view.“Evameva kho, gāmaṇi, yo so puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. Even though a large crowd were to come together to offer up supplication and entreaty …Kiñcāpi taṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatū’ti, atha kho so puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.

What do you think, chief?Take an individual who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.And a large crowd were to come together to offer up supplication and entreaty, circumambulating them with cupped palms and saying:‘When this person’s body breaks up, after death, may they be reborn in a place of loss, a bad place, the underworld, hell!’What do you think, chief?Would that person be reborn in hell because of their supplications?”

Taṁ kiṁ maññasi, gāmaṇi, idhassa puriso pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko. *idhassa → idhāssa (pts1ed); idha (mr); idha cassa (?)Tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: ‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatū’ti. Taṁ kiṁ maññasi, gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyā”ti?

What do you think, chief?
Taṁ kiṁ maññasi, gāmaṇi,
Take an individual who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.
idhassa puriso pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko. *idhassa → idhāssa (pts1ed); idha (mr); idha cassa (?)
And a large crowd were to come together to offer up supplication and entreaty, circumambulating them with cupped palms and saying:
Tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya:
‘When this person’s body breaks up, after death, may they be reborn in a place of loss, a bad place, the underworld, hell!’
‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatū’ti.
What do you think, chief?
Taṁ kiṁ maññasi, gāmaṇi,
Would that person be reborn in hell because of their supplications?”
api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyā”ti?

What do you think, chief?Taṁ kiṁ maññasi, gāmaṇi, Take an individual who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.idhassa puriso pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko. *idhassa → idhāssa (pts1ed); idha (mr); idha cassa (?)And a large crowd were to come together to offer up supplication and entreaty, circumambulating them with cupped palms and saying:Tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: ‘When this person’s body breaks up, after death, may they be reborn in a place of loss, a bad place, the underworld, hell!’‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatū’ti. What do you think, chief?Taṁ kiṁ maññasi, gāmaṇi, Would that person be reborn in hell because of their supplications?”api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyā”ti?

“No, sir.”

“No hetaṁ, bhante”.

“No, sir.”
“No hetaṁ, bhante”.

“No, sir.”“No hetaṁ, bhante”.

“Chief, suppose a person were to sink a pot of ghee or oil into a deep lake and break it open. Its shards and chips would sink down, while the ghee or oil in it would rise up.*At Chāndogya Upaniṣad 6.6.2–3, Uddālaka compares the ghee that arises as curd is churned to the mind.And a large crowd were to come together to offer up supplication and entreaty, circumambulating it with cupped palms and saying:‘Sink, good ghee or oil! Descend, good ghee or oil! Go down, good ghee or oil!’What do you think, chief?Would that ghee or oil sink and descend because of their supplications?”

“Seyyathāpi, gāmaṇi, puriso sappikumbhaṁ vā telakumbhaṁ vā gambhīre udakarahade ogāhetvā bhindeyya. Tatra yāssa sakkharā vā kaṭhalā vā sā adhogāmī assa; yañca khvassa tatra sappi vā telaṁ vā taṁ uddhaṁ gāmi assa. *adhogāmī → adhogāminī (?)Tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: ‘osīda, bho sappitela, saṁsīda, bho sappitela, adho gaccha, bho sappitelā’ti. Taṁ kiṁ maññasi, gāmaṇi, api nu taṁ sappitelaṁ mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā osīdeyya vā saṁsīdeyya vā adho vā gaccheyyā”ti?

“Chief, suppose a person were to sink a pot of ghee or oil into a deep lake and break it open. Its shards and chips would sink down, while the ghee or oil in it would rise up.*At Chāndogya Upaniṣad 6.6.2–3, Uddālaka compares the ghee that arises as curd is churned to the mind.
“Seyyathāpi, gāmaṇi, puriso sappikumbhaṁ vā telakumbhaṁ vā gambhīre udakarahade ogāhetvā bhindeyya. Tatra yāssa sakkharā vā kaṭhalā vā sā adhogāmī assa; yañca khvassa tatra sappi vā telaṁ vā taṁ uddhaṁ gāmi assa. *adhogāmī → adhogāminī (?)
And a large crowd were to come together to offer up supplication and entreaty, circumambulating it with cupped palms and saying:
Tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya:
‘Sink, good ghee or oil! Descend, good ghee or oil! Go down, good ghee or oil!’
‘osīda, bho sappitela, saṁsīda, bho sappitela, adho gaccha, bho sappitelā’ti.
What do you think, chief?
Taṁ kiṁ maññasi, gāmaṇi,
Would that ghee or oil sink and descend because of their supplications?”
api nu taṁ sappitelaṁ mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā osīdeyya vā saṁsīdeyya vā adho vā gaccheyyā”ti?

“Chief, suppose a person were to sink a pot of ghee or oil into a deep lake and break it open. Its shards and chips would sink down, while the ghee or oil in it would rise up.*At Chāndogya Upaniṣad 6.6.2–3, Uddālaka compares the ghee that arises as curd is churned to the mind.“Seyyathāpi, gāmaṇi, puriso sappikumbhaṁ vā telakumbhaṁ vā gambhīre udakarahade ogāhetvā bhindeyya. Tatra yāssa sakkharā vā kaṭhalā vā sā adhogāmī assa; yañca khvassa tatra sappi vā telaṁ vā taṁ uddhaṁ gāmi assa. *adhogāmī → adhogāminī (?)And a large crowd were to come together to offer up supplication and entreaty, circumambulating it with cupped palms and saying:Tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: ‘Sink, good ghee or oil! Descend, good ghee or oil! Go down, good ghee or oil!’‘osīda, bho sappitela, saṁsīda, bho sappitela, adho gaccha, bho sappitelā’ti. What do you think, chief?Taṁ kiṁ maññasi, gāmaṇi, Would that ghee or oil sink and descend because of their supplications?”api nu taṁ sappitelaṁ mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā osīdeyya vā saṁsīdeyya vā adho vā gaccheyyā”ti?

“No, sir.”

“No hetaṁ, bhante”.

“No, sir.”
“No hetaṁ, bhante”.

“No, sir.”“No hetaṁ, bhante”.

“In the same way, take an individual who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.Even though a large crowd were to come together to offer up supplication and entreaty …when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.”

“Evameva kho, gāmaṇi, yo so puriso pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu, abyāpannacitto, sammādiṭṭhiko, kiñcāpi taṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: ‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatū’ti, atha kho so puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyā”ti.

“In the same way, take an individual who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.
“Evameva kho, gāmaṇi, yo so puriso pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu, abyāpannacitto, sammādiṭṭhiko,
Even though a large crowd were to come together to offer up supplication and entreaty …
kiñcāpi taṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya:
when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.”
‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatū’ti, atha kho so puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyā”ti.

“In the same way, take an individual who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.“Evameva kho, gāmaṇi, yo so puriso pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu, abyāpannacitto, sammādiṭṭhiko, Even though a large crowd were to come together to offer up supplication and entreaty …kiñcāpi taṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.”‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatū’ti, atha kho so puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyā”ti.

When he said this, Asibandhaka’s son the chief said to the Buddha,“Excellent, sir! …From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Evaṁ vutte, asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: “abhikkantaṁ, bhante …pe… ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

When he said this, Asibandhaka’s son the chief said to the Buddha,
Evaṁ vutte, asibandhakaputto gāmaṇi bhagavantaṁ etadavoca:
“Excellent, sir! …
“abhikkantaṁ, bhante …pe…
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

When he said this, Asibandhaka’s son the chief said to the Buddha,Evaṁ vutte, asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: “Excellent, sir! …“abhikkantaṁ, bhante …pe… From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Chaṭṭhaṁ.

Chaṭṭhaṁ.

Chaṭṭhaṁ.