PTS cs 3 The king said: ‘Do you (recluses), Nāgasena, strive after the removal of past sorrow?’
‘No.’
‘What then? Is it future sorrow you strive to remove?’
‘No.’
‘Present sorrow, then?’ PTS vp Pali 81
‘Not that either.’
‘Then if it be neither past, nor future, nor present sorrow that you strive to remove, whereunto, is it that you strive?’
‘What are you asking, O king? That this sorrow should cease and no other sorrow should arise—that is what we strive after.’
‘But, Nāgasena, is there (now) such a thing as future sorrow?’
‘No. I grant that.’
‘Then you are mighty clever people to strive after the removal of that which does not exist!’ PTS vp En 125
‘Has it ever happened to you, O king, that rival kings rose up against you as enemies and opponents?’
‘Yes, certainly.’
‘Then you set to work, I suppose, to have moats dug, and ramparts thrown up, and watch towers erected, and strongholds built, and stores of food collected ?’
‘Not at all. All that had been prepared beforehand.’
‘Or you had yourself trained in the management of war elephants, and in horsemanship, and in the use of the war chariot, and in archery and fencing?’
‘Not at all. I had learnt all that before.’
‘But why?’
‘With the object of warding off future danger.’
‘How so? Is there such a thing (now) as future danger?’
‘No. I must grant that.’
‘Then you kings are mighty clever people to trouble yourselves about the warding off of that which does not exist!’
‘Give me a further illustration.’
‘Tell me, O king. Is it when you are athirst that you set to work to have wells dug, or ponds hollowed out, or reservoirs formed, with the object of getting something to drink?’
‘Certainly not. All that has been prepared beforehand.’
‘But to what end?’
‘With the object of preventing future thirst.’
‘How so? Is there such a thing as future thirst?’ PTS vp En 126
‘No, Sir.’
‘So you are mighty clever people, O king, PTS vp Pali 82 to take all that trouble to prevent the future thirst which all the time does not exist!’
‘Give me a further illustration.’
[Then the Elder referred, as before, to the means people always took of warding against future hunger, and the king expressed his pleasure at the way in which the puzzle had been solved.]
Rājā āha—“bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario nāgasena, kiṁ tumhe atītassa dukkhassa pahānāya vāyamathā”ti? “Na hi, mahārājā”ti. “Kiṁ pana, bhante, anāgatassa dukkhassa pahānāya vāyamathā”ti? “Na hi, mahārājā”ti. “Kiṁ pana paccuppannassa dukkhassa pahānāya vāyamathā”ti? “Na hi, mahārājā”ti. “Yadi tumhe na atītassa dukkhassa pahānāya vāyamatha, na anāgatassa dukkhassa pahānāya vāyamatha, na paccuppannassa dukkhassa pahānāya vāyamatha, atha kimatthāya vāyamathā”ti. Thero āha—“‘kinti, mahārāja, idañca dukkhaṁ nirujjheyya, aññañca dukkhaṁ nuppajjeyyā’ti etadatthāya vāyamāmā”ti.
“
bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario nāgasena, kiṁ tumhe atītassa dukkhassa pahānāya vāyamathā”ti?
“Kiṁ pana, bhante, anāgatassa dukkhassa pahānāya vāyamathā”ti?
“Kiṁ pana paccuppannassa dukkhassa pahānāya vāyamathā”ti?
“Yadi tumhe na atītassa dukkhassa pahānāya vāyamatha, na anāgatassa dukkhassa pahānāya vāyamatha, na paccuppannassa dukkhassa pahānāya vāyamatha, atha kimatthāya vāyamathā”ti.
“‘kinti, mahārāja, idañca dukkhaṁ nirujjheyya, aññañca dukkhaṁ nuppajjeyyā’ti etadatthāya vāyamāmā”ti.
Rājā āha—“bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario nāgasena, kiṁ tumhe atītassa dukkhassa pahānāya vāyamathā”ti? “Na hi, mahārājā”ti. “Kiṁ pana, bhante, anāgatassa dukkhassa pahānāya vāyamathā”ti? “Na hi, mahārājā”ti. “Kiṁ pana paccuppannassa dukkhassa pahānāya vāyamathā”ti? “Na hi, mahārājā”ti. “Yadi tumhe na atītassa dukkhassa pahānāya vāyamatha, na anāgatassa dukkhassa pahānāya vāyamatha, na paccuppannassa dukkhassa pahānāya vāyamatha, atha kimatthāya vāyamathā”ti. Thero āha—“‘kinti, mahārāja, idañca dukkhaṁ nirujjheyya, aññañca dukkhaṁ nuppajjeyyā’ti etadatthāya vāyamāmā”ti.
“Atthi pana te, bhante nāgasena, anāgataṁ dukkhan”ti? “Natthi, mahārājā”ti. “Tumhe kho, bhante nāgasena, atipaṇḍitā, ye tumhe asantānaṁ anāgatānaṁ dukkhānaṁ pahānāya vāyamathā”ti? “Atthi pana te, mahārāja, keci paṭirājāno paccatthikā paccāmittā paccupaṭṭhitā hontī”ti? “Āma, bhante, atthī”ti. “Kiṁ nu kho, mahārāja, tadā tumhe parikhaṁ khaṇāpeyyātha, pākāraṁ cināpeyyātha gopuraṁ kārāpeyyātha, aṭṭālakaṁ kārāpeyyātha, dhaññaṁ atiharāpeyyāthā”ti? “Na hi, bhante, paṭikacceva taṁ paṭiyattaṁ hotī”ti. “Kiṁ tumhe, mahārāja, tadā hatthismiṁ sikkheyyātha, assasmiṁ sikkheyyātha, rathasmiṁ sikkheyyātha, dhanusmiṁ sikkheyyātha, tharusmiṁ sikkheyyāthā”ti? “Na hi, bhante, paṭikacceva taṁ sikkhitaṁ hotī”ti. “Kissatthāyā”ti? “Anāgatānaṁ, bhante, bhayānaṁ paṭibāhanatthāyā”ti. “Kiṁ nu kho, mahārāja, atthi anāgataṁ bhayan”ti? “Natthi, bhante”ti. “Tumhe ca kho, mahārāja, atipaṇḍitā, ye tumhe asantānaṁ anāgatānaṁ bhayānaṁ paṭibāhanatthāya paṭiyādethā”ti.
“Atthi pana te, bhante nāgasena, anāgataṁ dukkhan”ti?
“Tumhe kho, bhante nāgasena, atipaṇḍitā, ye tumhe asantānaṁ anāgatānaṁ dukkhānaṁ pahānāya vāyamathā”ti?
“Atthi pana te, mahārāja, keci paṭirājāno paccatthikā paccāmittā paccupaṭṭhitā hontī”ti?
“Kiṁ nu kho, mahārāja, tadā tumhe parikhaṁ khaṇāpeyyātha, pākāraṁ cināpeyyātha gopuraṁ kārāpeyyātha, aṭṭālakaṁ kārāpeyyātha, dhaññaṁ atiharāpeyyāthā”ti?
“Na hi, bhante, paṭikacceva taṁ paṭiyattaṁ hotī”ti.
“Kiṁ tumhe, mahārāja, tadā hatthismiṁ sikkheyyātha, assasmiṁ sikkheyyātha, rathasmiṁ sikkheyyātha, dhanusmiṁ sikkheyyātha, tharusmiṁ sikkheyyāthā”ti?
“Na hi, bhante, paṭikacceva taṁ sikkhitaṁ hotī”ti.
“Anāgatānaṁ, bhante, bhayānaṁ paṭibāhanatthāyā”ti.
“Kiṁ nu kho, mahārāja, atthi anāgataṁ bhayan”ti?
“Tumhe ca kho, mahārāja, atipaṇḍitā, ye tumhe asantānaṁ anāgatānaṁ bhayānaṁ paṭibāhanatthāya paṭiyādethā”ti.
“Atthi pana te, bhante nāgasena, anāgataṁ dukkhan”ti? “Natthi, mahārājā”ti. “Tumhe kho, bhante nāgasena, atipaṇḍitā, ye tumhe asantānaṁ anāgatānaṁ dukkhānaṁ pahānāya vāyamathā”ti? “Atthi pana te, mahārāja, keci paṭirājāno paccatthikā paccāmittā paccupaṭṭhitā hontī”ti? “Āma, bhante, atthī”ti. “Kiṁ nu kho, mahārāja, tadā tumhe parikhaṁ khaṇāpeyyātha, pākāraṁ cināpeyyātha gopuraṁ kārāpeyyātha, aṭṭālakaṁ kārāpeyyātha, dhaññaṁ atiharāpeyyāthā”ti? “Na hi, bhante, paṭikacceva taṁ paṭiyattaṁ hotī”ti. “Kiṁ tumhe, mahārāja, tadā hatthismiṁ sikkheyyātha, assasmiṁ sikkheyyātha, rathasmiṁ sikkheyyātha, dhanusmiṁ sikkheyyātha, tharusmiṁ sikkheyyāthā”ti? “Na hi, bhante, paṭikacceva taṁ sikkhitaṁ hotī”ti. “Kissatthāyā”ti? “Anāgatānaṁ, bhante, bhayānaṁ paṭibāhanatthāyā”ti. “Kiṁ nu kho, mahārāja, atthi anāgataṁ bhayan”ti? “Natthi, bhante”ti. “Tumhe ca kho, mahārāja, atipaṇḍitā, ye tumhe asantānaṁ anāgatānaṁ bhayānaṁ paṭibāhanatthāya paṭiyādethā”ti.
“Bhiyyo opammaṁ karohī”ti. “Taṁ kiṁ maññasi, mahārāja, yadā tvaṁ pipāsito bhaveyyāsi, tadā tvaṁ udapānaṁ khaṇāpeyyāsi, pokkharaṇiṁ khaṇāpeyyāsi, taḷākaṁ khaṇāpeyyāsi ‘pānīyaṁ pivissāmī’”ti? “Na hi, bhante, paṭikacceva taṁ paṭiyattaṁ hotī”ti. “Kissatthāyā”ti? “Anāgatānaṁ, bhante, pipāsānaṁ paṭibāhanatthāya paṭiyattaṁ hotī”ti. “Atthi pana, mahārāja, anāgatā pipāsā”ti? “Natthi, bhante”ti. “Tumhe kho, mahārāja, atipaṇḍitā, ye tumhe asantānaṁ anāgatānaṁ pipāsānaṁ paṭibāhanatthāya taṁ paṭiyādethā”ti.
“Bhiyyo opammaṁ karohī”ti.
“Taṁ kiṁ maññasi, mahārāja, yadā tvaṁ pipāsito bhaveyyāsi, tadā tvaṁ udapānaṁ khaṇāpeyyāsi, pokkharaṇiṁ khaṇāpeyyāsi, taḷākaṁ khaṇāpeyyāsi ‘pānīyaṁ pivissāmī’”ti?
“Na hi, bhante, paṭikacceva taṁ paṭiyattaṁ hotī”ti.
“Anāgatānaṁ, bhante, pipāsānaṁ paṭibāhanatthāya paṭiyattaṁ hotī”ti.
“Atthi pana, mahārāja, anāgatā pipāsā”ti?
“Tumhe kho, mahārāja, atipaṇḍitā, ye tumhe asantānaṁ anāgatānaṁ pipāsānaṁ paṭibāhanatthāya taṁ paṭiyādethā”ti.
“Bhiyyo opammaṁ karohī”ti. “Taṁ kiṁ maññasi, mahārāja, yadā tvaṁ pipāsito bhaveyyāsi, tadā tvaṁ udapānaṁ khaṇāpeyyāsi, pokkharaṇiṁ khaṇāpeyyāsi, taḷākaṁ khaṇāpeyyāsi ‘pānīyaṁ pivissāmī’”ti? “Na hi, bhante, paṭikacceva taṁ paṭiyattaṁ hotī”ti. “Kissatthāyā”ti? “Anāgatānaṁ, bhante, pipāsānaṁ paṭibāhanatthāya paṭiyattaṁ hotī”ti. “Atthi pana, mahārāja, anāgatā pipāsā”ti? “Natthi, bhante”ti. “Tumhe kho, mahārāja, atipaṇḍitā, ye tumhe asantānaṁ anāgatānaṁ pipāsānaṁ paṭibāhanatthāya taṁ paṭiyādethā”ti.
“Bhiyyo opammaṁ karohī”ti. “Taṁ kiṁ maññasi, mahārāja, yadā tvaṁ bubhukkhito bhaveyyāsi, tadā tvaṁ khettaṁ kasāpeyyāsi, sāliṁ vapāpeyyāsi ‘bhattaṁ bhuñjissāmī’”ti? “Na hi, bhante, paṭikacceva taṁ paṭiyattaṁ hotī”ti. “Kissatthāyā”ti. “Anāgatānaṁ, bhante, bubhukkhānaṁ paṭibāhanatthāyā”ti. “Atthi pana, mahārāja, anāgatā bubhukkhā”ti? “Natthi, bhante”ti. “Tumhe kho, mahārāja, atipaṇḍitā, ye tumhe asantānaṁ anāgatānaṁ bubhukkhānaṁ paṭibāhanatthāya paṭiyādethā”ti.
“Bhiyyo opammaṁ karohī”ti.
“Taṁ kiṁ maññasi, mahārāja, yadā tvaṁ bubhukkhito bhaveyyāsi, tadā tvaṁ khettaṁ kasāpeyyāsi, sāliṁ vapāpeyyāsi ‘bhattaṁ bhuñjissāmī’”ti?
“Na hi, bhante, paṭikacceva taṁ paṭiyattaṁ hotī”ti.
“Anāgatānaṁ, bhante, bubhukkhānaṁ paṭibāhanatthāyā”ti.
“Atthi pana, mahārāja, anāgatā bubhukkhā”ti?
“Tumhe kho, mahārāja, atipaṇḍitā, ye tumhe asantānaṁ anāgatānaṁ bubhukkhānaṁ paṭibāhanatthāya paṭiyādethā”ti.
“Bhiyyo opammaṁ karohī”ti. “Taṁ kiṁ maññasi, mahārāja, yadā tvaṁ bubhukkhito bhaveyyāsi, tadā tvaṁ khettaṁ kasāpeyyāsi, sāliṁ vapāpeyyāsi ‘bhattaṁ bhuñjissāmī’”ti? “Na hi, bhante, paṭikacceva taṁ paṭiyattaṁ hotī”ti. “Kissatthāyā”ti. “Anāgatānaṁ, bhante, bubhukkhānaṁ paṭibāhanatthāyā”ti. “Atthi pana, mahārāja, anāgatā bubhukkhā”ti? “Natthi, bhante”ti. “Tumhe kho, mahārāja, atipaṇḍitā, ye tumhe asantānaṁ anāgatānaṁ bubhukkhānaṁ paṭibāhanatthāya paṭiyādethā”ti.
“Kallosi, bhante nāgasenā”ti.
“Kallosi, bhante nāgasenā”ti.
“Kallosi, bhante nāgasenā”ti.
Dukkhappahānavāyamapañho tatiyo.*Dukkhappahānavāyamapañho → anāgatapañho (maku)
Dukkhappahānavāyamapañho tatiyo.*Dukkhappahānavāyamapañho → anāgatapañho (maku)
Dukkhappahānavāyamapañho tatiyo.*Dukkhappahānavāyamapañho → anāgatapañho (maku)