PTS cs 62 ‘Venerable Nāgasena, had the Blessed One, when he became a Buddha, burnt out all evil in himself, or was there still some evil remaining in him?’ PTS vp En 191
‘He had burnt out all evil. There was none left.’
‘But how, Sir? Did not the Tathāgata get hurt in his body?’
‘Yes, O king. At Rājagaha a splinter of rock pierced his foot, and once he suffered from dysentery, and once when the humours of his body were disturbed a purge was administered to him, and once when he was troubled with wind the Elder who waited on him (that is Ānanda) gave him hot water.’
‘Then, Sir, if the Tathāgata, on his becoming a Buddha, has destroyed all evil in himself—this other statement that his foot was pierced by a splinter, that he had dysentery, and so on, must be false. But if they are true, then he cannot have been free from evil, for there is no pain without Karma. All pain has its root in Karma, it is on account of Karma that suffering arises. This double-headed dilemma is put to you, and you have to solve it.’
PTS cs 63 ‘No, O king. It is not all suffering that has its root in Karma. There are eight causes by which sufferings arise, by which many beings suffer pain. And what are the eight? Superabundance of wind, PTS vp Pali 135 and of bile, and of phlegm, the union of these humours, variations in temperature, the avoiding of PTS vp En 192 dissimilarities, external agency, and Karma. From each of these there are some sufferings that arise, and these are the eight causes by which many beings suffer pain. And therein whosoever maintains that it is Karma that injures beings, and besides it there is no other reason for pain, his proposition is false.’
‘But, Sir, all the other seven kinds of pain have each of them also Karma as its origin, for they are all produced by Karma.’
‘If, O king, all diseases were really derived from Karma then there would be no characteristic marks by which they could be distinguished one from the other. When the wind is disturbed, it is so in one or other of ten ways—by cold, or by heat, or by hunger, or by thirst, or by over eating, or by standing too long, or by over exertion, or by walking too fast, or by medical treatment, or as the result of Karma. Of these ten, nine do not act in a past life or in a future life, but in one’s present existence. Therefore it is not right to say that all pain is due to Karma. When the bile, O king, is deranged it is so in one or other of three ways—by cold, or by heat, or by improper food. When the phlegm is disturbed it is so by cold, or by heat, or by food and drink. When either of these three humours are disturbed or mixed, it brings about its own special, distinctive pain. Then there are the special pains arising from variations in temperature, avoidance of dissimilarities, and external agency. And there is the act that has Karma as its fruit, and the pain so brought about arising from the act done. So what PTS vp En 193 arises as the fruit of Karma is much less than that which arises from other causes. And the ignorant go too far PTS vp Pali 136 when they say that every pain is produced as the fruit of Karma. No one without a Buddha’s insight can fix the extent of the action of Karma.’
PTS cs 64 ‘Now when the Blessed One’s foot was torn by a splinter of rock, the pain that followed was not produced by any other of the eight causes I have mentioned, but only by external agency. For Devadatta, O king, had harboured hatred against the Tathāgata during a succession of hundreds of thousands of births. It was in his hatred that he seized hold of a mighty mass of rock, and pushed it over with the hope that it would fall upon his head. But two other rocks came together, and intercepted it before it had reached the Tathāgata; and by the force of their impact a splinter was torn off, and fell upon the Blessed One’s foot, and made it bleed. Now this pain must have been produced in the Blessed One either as the result of his own Karma, or of some one else’s act. For beyond these two there can be no other kind of pain. It is as when a seed does not germinate—that must be due either to the badness of the soil, or to a defect in the seed. Or it is as when food is not digested—that must be due either to a defect in the stomach, or to the badness of the food.’
PTS cs 65 ‘But although the Blessed One never suffered pain which was the result of his own Karma, or brought about the avoidance of dissimilarity, yet PTS vp En 194 he suffered pain from each of the other six causes. And by the pain he could suffer it was not possible to deprive him of life. There come to this body of ours, O king, compounded of the four elements, sensations desirable and the reverse, pleasant and unpleasant. Suppose, O king, a clod of earth were to be thrown into the air, and to fall again on to the ground. Would it be in consequence of any act it had previously done that it would so fall?’
‘No, Sir. There is no reason in the broad earth by which it could experience the result of an act either good or evil. It would be by reason of a present cause PTS vp Pali 137 independent of Karma that the clod would fall to earth again.’
‘Well, O king, the Tathāgata should be regarded as the broad earth. And as the clod would fall on it irrespective of any act done by it, so also was it irrespective of any act done by him that that splinter of rock fell upon his foot.’
PTS cs 66 ‘Again, O king, men tear up and plough the earth. But is that a result of any act previously done?’
‘Certainly not, Sir.’
‘Just so with the falling of that splinter. And the dysentery which attacked him was in the same way the result of no previous act, it arose from the union of the three humours. And whatsoever bodily disease fell upon him, that had its origin, not in Karma, but in one or other of the six causes referred to. For it has been said, O king, by the Blessed One, by him who is above all gods, in the glorious collection called the Samyutta Nikāya in PTS vp En 195 The prose Sutta, called after Moliya Sīvaka: “There are certain pains which arise in the world, Sīvaka, from bilious humour. And you ought to know for a certainty which those are, for it is a matter of common knowledge in the world which they are. But those Samanas and Brahmans, Sīvaka, who are of the opinion and proclaim the view that whatsoever pleasure, or pain, or indifferent sensation, any man experiences, is always due to a previous act—they go beyond certainty, they go beyond knowledge, and therein do I say they are wrong. And so also of those pains which arise from the phlegmatic humour, or from the windy humour, or from the union of the three, or from variation in temperature, or from avoidance of dissimilarity, PTS vp Pali 138 or from external action, or as the result of Karma. In each case you should know for a certainty which those are, for it is a matter of common knowledge which they are. But those Samanas or Brahmans who are of the opinion or the view that whatsoever pleasure, or pain, or indifferent sensation, any man may experience, that is always due to a previous act—they go beyond certainty, they go beyond common knowledge. And therein do I say they are wrong.” So, O king, it is not all pain that is the result of Karma. And you should accept as a fact that when the Blessed One became a Buddha he had burnt out all evil from within him.’
‘Very good, Nāgasena! It is so; and I accept it as you say.’
Here ends the dilemma as to the Buddha’s sinlessness.
8. Akusalacchedanapañha
8. Akusalacchedanapañha
“Bhante nāgasena, tathāgato sabbaṁ akusalaṁ jhāpetvā sabbaññutaṁ patto, udāhu sāvasese akusale sabbaññutaṁ patto”ti? “Sabbaṁ, mahārāja, akusalaṁ jhāpetvā bhagavā sabbaññutaṁ patto, natthi bhagavato sesakaṁ akusalan”ti.
“Bhante nāgasena, tathāgato sabbaṁ akusalaṁ jhāpetvā sabbaññutaṁ patto, udāhu sāvasese akusale sabbaññutaṁ patto”ti?
“Sabbaṁ, mahārāja, akusalaṁ jhāpetvā bhagavā sabbaññutaṁ patto, natthi bhagavato sesakaṁ akusalan”ti.
“Bhante nāgasena, tathāgato sabbaṁ akusalaṁ jhāpetvā sabbaññutaṁ patto, udāhu sāvasese akusale sabbaññutaṁ patto”ti? “Sabbaṁ, mahārāja, akusalaṁ jhāpetvā bhagavā sabbaññutaṁ patto, natthi bhagavato sesakaṁ akusalan”ti.
“Kiṁ pana, bhante, dukkhā vedanā tathāgatassa kāye uppannapubbā”ti? “Āma, mahārāja, rājagahe bhagavato pādo sakalikāya khato, lohitapakkhandikābādho uppanno, kāye abhisanne jīvakena vireko kārito, vātābādhe uppanne upaṭṭhākena therena uṇhodakaṁ pariyiṭṭhan”ti. *sakalikāya → sakhalikāya (maku); sakkhalikāya (mr)
“Kiṁ pana, bhante, dukkhā vedanā tathāgatassa kāye uppannapubbā”ti?
“Āma, mahārāja, rājagahe bhagavato pādo sakalikāya khato, lohitapakkhandikābādho uppanno, kāye abhisanne jīvakena vireko kārito, vātābādhe uppanne upaṭṭhākena therena uṇhodakaṁ pariyiṭṭhan”ti. *sakalikāya → sakhalikāya (maku); sakkhalikāya (mr)
“Kiṁ pana, bhante, dukkhā vedanā tathāgatassa kāye uppannapubbā”ti? “Āma, mahārāja, rājagahe bhagavato pādo sakalikāya khato, lohitapakkhandikābādho uppanno, kāye abhisanne jīvakena vireko kārito, vātābādhe uppanne upaṭṭhākena therena uṇhodakaṁ pariyiṭṭhan”ti. *sakalikāya → sakhalikāya (maku); sakkhalikāya (mr)
“Yadi, bhante nāgasena, tathāgato sabbaṁ akusalaṁ jhāpetvā sabbaññutaṁ patto, tena hi bhagavato pādo sakalikāya khato, lohitapakkhandikā ca ābādho uppannoti yaṁ vacanaṁ, taṁ micchā. Yadi tathāgatassa pādo sakalikāya khato, lohitapakkhandikā ca ābādho uppanno, tena hi tathāgato sabbaṁ akusalaṁ jhāpetvā sabbaññutaṁ pattoti tampi vacanaṁ micchā. Natthi, bhante, vinā kammena vedayitaṁ, sabbaṁ taṁ vedayitaṁ kammamūlakaṁ, taṁ kammeneva vedayati, ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. *nibbāhitabbo”ti → nibbāyitabboti (mr)
“Yadi, bhante nāgasena, tathāgato sabbaṁ akusalaṁ jhāpetvā sabbaññutaṁ patto, tena hi bhagavato pādo sakalikāya khato, lohitapakkhandikā ca ābādho uppannoti yaṁ vacanaṁ, taṁ micchā.
Yadi tathāgatassa pādo sakalikāya khato, lohitapakkhandikā ca ābādho uppanno, tena hi tathāgato sabbaṁ akusalaṁ jhāpetvā sabbaññutaṁ pattoti tampi vacanaṁ micchā.
Natthi, bhante, vinā kammena vedayitaṁ, sabbaṁ taṁ vedayitaṁ kammamūlakaṁ, taṁ kammeneva vedayati, ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. *nibbāhitabbo”ti → nibbāyitabboti (mr)
“Yadi, bhante nāgasena, tathāgato sabbaṁ akusalaṁ jhāpetvā sabbaññutaṁ patto, tena hi bhagavato pādo sakalikāya khato, lohitapakkhandikā ca ābādho uppannoti yaṁ vacanaṁ, taṁ micchā. Yadi tathāgatassa pādo sakalikāya khato, lohitapakkhandikā ca ābādho uppanno, tena hi tathāgato sabbaṁ akusalaṁ jhāpetvā sabbaññutaṁ pattoti tampi vacanaṁ micchā. Natthi, bhante, vinā kammena vedayitaṁ, sabbaṁ taṁ vedayitaṁ kammamūlakaṁ, taṁ kammeneva vedayati, ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti. *nibbāhitabbo”ti → nibbāyitabboti (mr)
“Na hi, mahārāja, sabbaṁ taṁ vedayitaṁ kammamūlakaṁ. Aṭṭhahi, mahārāja, kāraṇehi vedayitāni uppajjanti, yehi kāraṇehi puthū sattā vedanā vediyanti. Katamehi aṭṭhahi? Vātasamuṭṭhānānipi kho, mahārāja, idhekaccāni vedayitāni uppajjanti, pittasamuṭṭhānānipi kho, mahārāja …pe… semhasamuṭṭhānānipi kho, mahārāja …pe… sannipātikānipi kho, mahārāja …pe… utupariṇāmajānipi kho, mahārāja …pe… visamaparihārajānipi kho, mahārāja …pe… opakkamikānipi kho, mahārāja …pe… kammavipākajānipi kho, mahārāja, idhekaccāni vedayitāni uppajjanti. Imehi kho, mahārāja, aṭṭhahi kāraṇehi puthū sattā vedanā vedayanti. Tattha ye te puggalā ‘satte kammaṁ vibādhatī’ti vadeyyuṁ, te ime puggalā sattakāraṇaṁ paṭibāhanti. Tesaṁ taṁ vacanaṁ micchā”ti. “Bhante nāgasena, yañca vātikaṁ yañca pittikaṁ yañca semhikaṁ yañca sannipātikaṁ yañca utupariṇāmajaṁ yañca visamaparihārajaṁ yañca opakkamikaṁ, sabbete kammasamuṭṭhānāyeva, kammeneva te sabbe sambhavantī”ti.
“Na hi, mahārāja, sabbaṁ taṁ vedayitaṁ kammamūlakaṁ.
Aṭṭhahi, mahārāja, kāraṇehi vedayitāni uppajjanti, yehi kāraṇehi puthū sattā vedanā vediyanti.
Vātasamuṭṭhānānipi kho, mahārāja, idhekaccāni vedayitāni uppajjanti,
pittasamuṭṭhānānipi kho, mahārāja …pe…
semhasamuṭṭhānānipi kho, mahārāja …pe…
sannipātikānipi kho, mahārāja …pe…
utupariṇāmajānipi kho, mahārāja …pe…
visamaparihārajānipi kho, mahārāja …pe…
opakkamikānipi kho, mahārāja …pe…
kammavipākajānipi kho, mahārāja, idhekaccāni vedayitāni uppajjanti.
Imehi kho, mahārāja, aṭṭhahi kāraṇehi puthū sattā vedanā vedayanti.
Tattha ye te puggalā ‘satte kammaṁ vibādhatī’ti vadeyyuṁ, te ime puggalā sattakāraṇaṁ paṭibāhanti.
Tesaṁ taṁ vacanaṁ micchā”ti.
“Bhante nāgasena, yañca vātikaṁ yañca pittikaṁ yañca semhikaṁ yañca sannipātikaṁ yañca utupariṇāmajaṁ yañca visamaparihārajaṁ yañca opakkamikaṁ, sabbete kammasamuṭṭhānāyeva, kammeneva te sabbe sambhavantī”ti.
“Na hi, mahārāja, sabbaṁ taṁ vedayitaṁ kammamūlakaṁ. Aṭṭhahi, mahārāja, kāraṇehi vedayitāni uppajjanti, yehi kāraṇehi puthū sattā vedanā vediyanti. Katamehi aṭṭhahi? Vātasamuṭṭhānānipi kho, mahārāja, idhekaccāni vedayitāni uppajjanti, pittasamuṭṭhānānipi kho, mahārāja …pe… semhasamuṭṭhānānipi kho, mahārāja …pe… sannipātikānipi kho, mahārāja …pe… utupariṇāmajānipi kho, mahārāja …pe… visamaparihārajānipi kho, mahārāja …pe… opakkamikānipi kho, mahārāja …pe… kammavipākajānipi kho, mahārāja, idhekaccāni vedayitāni uppajjanti. Imehi kho, mahārāja, aṭṭhahi kāraṇehi puthū sattā vedanā vedayanti. Tattha ye te puggalā ‘satte kammaṁ vibādhatī’ti vadeyyuṁ, te ime puggalā sattakāraṇaṁ paṭibāhanti. Tesaṁ taṁ vacanaṁ micchā”ti. “Bhante nāgasena, yañca vātikaṁ yañca pittikaṁ yañca semhikaṁ yañca sannipātikaṁ yañca utupariṇāmajaṁ yañca visamaparihārajaṁ yañca opakkamikaṁ, sabbete kammasamuṭṭhānāyeva, kammeneva te sabbe sambhavantī”ti.
“Yadi, mahārāja, tepi sabbe kammasamuṭṭhānāva ābādhā bhaveyyuṁ, na tesaṁ koṭṭhāsato lakkhaṇāni bhaveyyuṁ. Vāto kho, mahārāja, kuppamāno dasavidhena kuppati sītena uṇhena jighacchāya pipāsāya atibhuttena ṭhānena padhānena ādhāvanena upakkamena kammavipākena. Tatra ye te nava vidhā, na te atīte, na anāgate, vattamānake bhave uppajjanti, tasmā na vattabbā ‘kammasambhavā sabbā vedanā’ti. Pittaṁ, mahārāja, kuppamānaṁ tividhena kuppati sītena uṇhena visamabhojanena. Semhaṁ, mahārāja, kuppamānaṁ tividhena kuppati sītena uṇhena annapānena. Yo ca, mahārāja, vāto yañca pittaṁ yañca semhaṁ, tehi tehi kopehi kuppitvā missī hutvā sakaṁ sakaṁ vedanaṁ ākaḍḍhati. Utupariṇāmajā, mahārāja, vedanā utupariṇāmena uppajjati. Visamaparihārajā vedanā visamaparihārena uppajjati. Opakkamikā, mahārāja, vedanā atthi kiriyā, atthi kammavipākā, kammavipākajā vedanā pubbe katena kammena uppajjati. Iti kho, mahārāja, appaṁ kammavipākajaṁ, bahutaraṁ avasesaṁ. Tattha bālā ‘sabbaṁ kammavipākajaṁ yevā’ti atidhāvanti. Taṁ kammaṁ na sakkā vinā buddhañāṇena vavatthānaṁ kātuṁ.
“Yadi, mahārāja, tepi sabbe kammasamuṭṭhānāva ābādhā bhaveyyuṁ, na tesaṁ koṭṭhāsato lakkhaṇāni bhaveyyuṁ.
Vāto kho, mahārāja, kuppamāno dasavidhena kuppati sītena uṇhena jighacchāya pipāsāya atibhuttena ṭhānena padhānena ādhāvanena upakkamena kammavipākena.
Tatra ye te nava vidhā, na te atīte, na anāgate, vattamānake bhave uppajjanti, tasmā na vattabbā ‘kammasambhavā sabbā vedanā’ti.
Pittaṁ, mahārāja, kuppamānaṁ tividhena kuppati sītena uṇhena visamabhojanena.
Semhaṁ, mahārāja, kuppamānaṁ tividhena kuppati sītena uṇhena annapānena.
Yo ca, mahārāja, vāto yañca pittaṁ yañca semhaṁ, tehi tehi kopehi kuppitvā missī hutvā sakaṁ sakaṁ vedanaṁ ākaḍḍhati.
Utupariṇāmajā, mahārāja, vedanā utupariṇāmena uppajjati.
Visamaparihārajā vedanā visamaparihārena uppajjati.
Opakkamikā, mahārāja, vedanā atthi kiriyā, atthi kammavipākā, kammavipākajā vedanā pubbe katena kammena uppajjati.
Iti kho, mahārāja, appaṁ kammavipākajaṁ, bahutaraṁ avasesaṁ.
Tattha bālā ‘sabbaṁ kammavipākajaṁ yevā’ti atidhāvanti.
Taṁ kammaṁ na sakkā vinā buddhañāṇena vavatthānaṁ kātuṁ.
“Yadi, mahārāja, tepi sabbe kammasamuṭṭhānāva ābādhā bhaveyyuṁ, na tesaṁ koṭṭhāsato lakkhaṇāni bhaveyyuṁ. Vāto kho, mahārāja, kuppamāno dasavidhena kuppati sītena uṇhena jighacchāya pipāsāya atibhuttena ṭhānena padhānena ādhāvanena upakkamena kammavipākena. Tatra ye te nava vidhā, na te atīte, na anāgate, vattamānake bhave uppajjanti, tasmā na vattabbā ‘kammasambhavā sabbā vedanā’ti. Pittaṁ, mahārāja, kuppamānaṁ tividhena kuppati sītena uṇhena visamabhojanena. Semhaṁ, mahārāja, kuppamānaṁ tividhena kuppati sītena uṇhena annapānena. Yo ca, mahārāja, vāto yañca pittaṁ yañca semhaṁ, tehi tehi kopehi kuppitvā missī hutvā sakaṁ sakaṁ vedanaṁ ākaḍḍhati. Utupariṇāmajā, mahārāja, vedanā utupariṇāmena uppajjati. Visamaparihārajā vedanā visamaparihārena uppajjati. Opakkamikā, mahārāja, vedanā atthi kiriyā, atthi kammavipākā, kammavipākajā vedanā pubbe katena kammena uppajjati. Iti kho, mahārāja, appaṁ kammavipākajaṁ, bahutaraṁ avasesaṁ. Tattha bālā ‘sabbaṁ kammavipākajaṁ yevā’ti atidhāvanti. Taṁ kammaṁ na sakkā vinā buddhañāṇena vavatthānaṁ kātuṁ.
Yaṁ pana, mahārāja, bhagavato pādo sakalikāya khato, taṁ vedayitaṁ neva vātasamuṭṭhānaṁ, na pittasamuṭṭhānaṁ, na semhasamuṭṭhānaṁ, na sannipātikaṁ, na utupariṇāmajaṁ, na visamaparihārajaṁ, na kammavipākajaṁ, opakkamikaṁyeva. Devadatto hi, mahārāja, bahūni jātisatasahassāni tathāgate āghātaṁ bandhi, so tena āghātena mahatiṁ garuṁ silaṁ gahetvā ‘matthake pātessāmī’ti muñci, athaññe dve selā āgantvā taṁ silaṁ tathāgataṁ asampattaṁyeva sampaṭicchiṁsu, tāsaṁ pahārena papaṭikā bhijjitvā bhagavato pāde patitvā ruhiraṁ uppādesi, kammavipākato vā, mahārāja, bhagavato esā vedanā nibbattā kiriyato vā, tatuddhaṁ natthaññā vedanā. *pāde patitvā ruhiraṁ → nipatitvā rudhiraṁ (maku)
Yaṁ pana, mahārāja, bhagavato pādo sakalikāya khato, taṁ vedayitaṁ neva vātasamuṭṭhānaṁ, na pittasamuṭṭhānaṁ, na semhasamuṭṭhānaṁ, na sannipātikaṁ, na utupariṇāmajaṁ, na visamaparihārajaṁ, na kammavipākajaṁ, opakkamikaṁyeva.
Devadatto hi, mahārāja, bahūni jātisatasahassāni tathāgate āghātaṁ bandhi, so tena āghātena mahatiṁ garuṁ silaṁ gahetvā ‘matthake pātessāmī’ti muñci, athaññe dve selā āgantvā taṁ silaṁ tathāgataṁ asampattaṁyeva sampaṭicchiṁsu, tāsaṁ pahārena papaṭikā bhijjitvā bhagavato pāde patitvā ruhiraṁ uppādesi, kammavipākato vā, mahārāja, bhagavato esā vedanā nibbattā kiriyato vā, tatuddhaṁ natthaññā vedanā. *pāde patitvā ruhiraṁ → nipatitvā rudhiraṁ (maku)
Yaṁ pana, mahārāja, bhagavato pādo sakalikāya khato, taṁ vedayitaṁ neva vātasamuṭṭhānaṁ, na pittasamuṭṭhānaṁ, na semhasamuṭṭhānaṁ, na sannipātikaṁ, na utupariṇāmajaṁ, na visamaparihārajaṁ, na kammavipākajaṁ, opakkamikaṁyeva. Devadatto hi, mahārāja, bahūni jātisatasahassāni tathāgate āghātaṁ bandhi, so tena āghātena mahatiṁ garuṁ silaṁ gahetvā ‘matthake pātessāmī’ti muñci, athaññe dve selā āgantvā taṁ silaṁ tathāgataṁ asampattaṁyeva sampaṭicchiṁsu, tāsaṁ pahārena papaṭikā bhijjitvā bhagavato pāde patitvā ruhiraṁ uppādesi, kammavipākato vā, mahārāja, bhagavato esā vedanā nibbattā kiriyato vā, tatuddhaṁ natthaññā vedanā. *pāde patitvā ruhiraṁ → nipatitvā rudhiraṁ (maku)
Yathā, mahārāja, khettaduṭṭhatāya vā bījaṁ na sambhavati bījaduṭṭhatāya vā; evameva kho, mahārāja, kammavipākato vā bhagavato esā vedanā nibbattā kiriyato vā, tatuddhaṁ natthaññā vedanā.
Yathā, mahārāja, khettaduṭṭhatāya vā bījaṁ na sambhavati bījaduṭṭhatāya vā;
evameva kho, mahārāja, kammavipākato vā bhagavato esā vedanā nibbattā kiriyato vā, tatuddhaṁ natthaññā vedanā.
Yathā, mahārāja, khettaduṭṭhatāya vā bījaṁ na sambhavati bījaduṭṭhatāya vā; evameva kho, mahārāja, kammavipākato vā bhagavato esā vedanā nibbattā kiriyato vā, tatuddhaṁ natthaññā vedanā.
Yathā vā pana, mahārāja, koṭṭhaduṭṭhatāya vā bhojanaṁ visamaṁ pariṇamati āhāraduṭṭhatāya vā; evameva kho, mahārāja, kammavipākato vā bhagavato esā vedanā nibbattā kiriyato vā, tatuddhaṁ natthaññā vedanā. Api ca, mahārāja, natthi bhagavato kammavipākajā vedanā, natthi visamaparihārajā vedanā, avasesehi samuṭṭhānehi bhagavato vedanā uppajjati, tāya ca pana vedanāya na sakkā bhagavantaṁ jīvitā voropetuṁ.
Yathā vā pana, mahārāja, koṭṭhaduṭṭhatāya vā bhojanaṁ visamaṁ pariṇamati āhāraduṭṭhatāya vā;
evameva kho, mahārāja, kammavipākato vā bhagavato esā vedanā nibbattā kiriyato vā, tatuddhaṁ natthaññā vedanā.
Api ca, mahārāja, natthi bhagavato kammavipākajā vedanā, natthi visamaparihārajā vedanā, avasesehi samuṭṭhānehi bhagavato vedanā uppajjati, tāya ca pana vedanāya na sakkā bhagavantaṁ jīvitā voropetuṁ.
Yathā vā pana, mahārāja, koṭṭhaduṭṭhatāya vā bhojanaṁ visamaṁ pariṇamati āhāraduṭṭhatāya vā; evameva kho, mahārāja, kammavipākato vā bhagavato esā vedanā nibbattā kiriyato vā, tatuddhaṁ natthaññā vedanā. Api ca, mahārāja, natthi bhagavato kammavipākajā vedanā, natthi visamaparihārajā vedanā, avasesehi samuṭṭhānehi bhagavato vedanā uppajjati, tāya ca pana vedanāya na sakkā bhagavantaṁ jīvitā voropetuṁ.
Nipatanti, mahārāja, imasmiṁ cātumahābhūtike kāye iṭṭhāniṭṭhā subhāsubhavedanā. *cātumahābhūtike → cātummahābhūtike (bj); catumahābhūtake (maku); catumahābhūtike (pts-vp-pli1)Idha, mahārāja, ākāse khitto leḍḍu mahāpathaviyā nipatati, api nu kho so, mahārāja, leḍḍu pubbe katena mahāpathaviyā nipatī”ti? “Na hi, bhante, natthi so, bhante, hetu mahāpathaviyā, yena hetunā mahāpathavī kusalākusalavipākaṁ paṭisaṁvedeyya, paccuppannena, bhante, akammakena hetunā so leḍḍu mahāpathaviyaṁ nipatati”. “Yathā, mahārāja, mahāpathavī, evaṁ tathāgato daṭṭhabbo. Yathā leḍḍu pubbe akatena mahāpathaviyaṁ nipatati; evameva kho, mahārāja, tathāgatassa pubbe akatena sā sakalikā pāde nipatitā.
Nipatanti, mahārāja, imasmiṁ cātumahābhūtike kāye iṭṭhāniṭṭhā subhāsubhavedanā. *cātumahābhūtike → cātummahābhūtike (bj); catumahābhūtake (maku); catumahābhūtike (pts-vp-pli1)
Idha, mahārāja, ākāse khitto leḍḍu mahāpathaviyā nipatati, api nu kho so, mahārāja, leḍḍu pubbe katena mahāpathaviyā nipatī”ti?
“Na hi, bhante, natthi so, bhante, hetu mahāpathaviyā, yena hetunā mahāpathavī kusalākusalavipākaṁ paṭisaṁvedeyya, paccuppannena, bhante, akammakena hetunā so leḍḍu mahāpathaviyaṁ nipatati”.
“Yathā, mahārāja, mahāpathavī, evaṁ tathāgato daṭṭhabbo.
Yathā leḍḍu pubbe akatena mahāpathaviyaṁ nipatati;
evameva kho, mahārāja, tathāgatassa pubbe akatena sā sakalikā pāde nipatitā.
Nipatanti, mahārāja, imasmiṁ cātumahābhūtike kāye iṭṭhāniṭṭhā subhāsubhavedanā. *cātumahābhūtike → cātummahābhūtike (bj); catumahābhūtake (maku); catumahābhūtike (pts-vp-pli1)Idha, mahārāja, ākāse khitto leḍḍu mahāpathaviyā nipatati, api nu kho so, mahārāja, leḍḍu pubbe katena mahāpathaviyā nipatī”ti? “Na hi, bhante, natthi so, bhante, hetu mahāpathaviyā, yena hetunā mahāpathavī kusalākusalavipākaṁ paṭisaṁvedeyya, paccuppannena, bhante, akammakena hetunā so leḍḍu mahāpathaviyaṁ nipatati”. “Yathā, mahārāja, mahāpathavī, evaṁ tathāgato daṭṭhabbo. Yathā leḍḍu pubbe akatena mahāpathaviyaṁ nipatati; evameva kho, mahārāja, tathāgatassa pubbe akatena sā sakalikā pāde nipatitā.
Idha pana, mahārāja, manussā mahāpathaviṁ bhindanti ca khaṇanti ca, api nu kho, mahārāja, te manussā pubbe katena mahāpathaviṁ bhindanti ca khaṇanti cā”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, yā sā sakalikā bhagavato pāde nipatitā, na sā sakalikā pubbe katena bhagavato pāde nipatitā. Yopi, mahārāja, bhagavato lohitapakkhandikābādho uppanno, sopi ābādho na pubbe katena uppanno, sannipātikeneva uppanno, ye keci, mahārāja, bhagavato kāyikā ābādhā uppannā, na te kammābhinibbattā, channaṁ etesaṁ samuṭṭhānānaṁ aññatarato nibbattā.
Idha pana, mahārāja, manussā mahāpathaviṁ bhindanti ca khaṇanti ca, api nu kho, mahārāja, te manussā pubbe katena mahāpathaviṁ bhindanti ca khaṇanti cā”ti?
“Evameva kho, mahārāja, yā sā sakalikā bhagavato pāde nipatitā, na sā sakalikā pubbe katena bhagavato pāde nipatitā.
Yopi, mahārāja, bhagavato lohitapakkhandikābādho uppanno, sopi ābādho na pubbe katena uppanno, sannipātikeneva uppanno, ye keci, mahārāja, bhagavato kāyikā ābādhā uppannā, na te kammābhinibbattā, channaṁ etesaṁ samuṭṭhānānaṁ aññatarato nibbattā.
Idha pana, mahārāja, manussā mahāpathaviṁ bhindanti ca khaṇanti ca, api nu kho, mahārāja, te manussā pubbe katena mahāpathaviṁ bhindanti ca khaṇanti cā”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, yā sā sakalikā bhagavato pāde nipatitā, na sā sakalikā pubbe katena bhagavato pāde nipatitā. Yopi, mahārāja, bhagavato lohitapakkhandikābādho uppanno, sopi ābādho na pubbe katena uppanno, sannipātikeneva uppanno, ye keci, mahārāja, bhagavato kāyikā ābādhā uppannā, na te kammābhinibbattā, channaṁ etesaṁ samuṭṭhānānaṁ aññatarato nibbattā.
Bhāsitampetaṁ, mahārāja, bhagavatā devātidevena saṁyuttanikāyavaralañchake moḷiyasīvake veyyākaraṇe—*moḷiyasīvake → moliyasīvake (bj, pts-vp-pli1); moliyasivake (maku, mr)
Bhāsitampetaṁ, mahārāja, bhagavatā devātidevena saṁyuttanikāyavaralañchake moḷiyasīvake veyyākaraṇe—*moḷiyasīvake → moliyasīvake (bj, pts-vp-pli1); moliyasivake (maku, mr)
Bhāsitampetaṁ, mahārāja, bhagavatā devātidevena saṁyuttanikāyavaralañchake moḷiyasīvake veyyākaraṇe—*moḷiyasīvake → moliyasīvake (bj, pts-vp-pli1); moliyasivake (maku, mr)
‘Pittasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Sāmampi kho etaṁ, sīvaka, veditabbaṁ, yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. Lokassapi kho etaṁ, sīvaka, saccasammataṁ, yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. Tatra, sīvaka, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbe katahetū”ti. Yañca sāmaṁ ñātaṁ, tañca atidhāvanti, yañca loke saccasammataṁ, tañca atidhāvanti. Tasmā tesaṁ samaṇabrāhmaṇānaṁ micchāti vadāmi.
‘Pittasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti.
Sāmampi kho etaṁ, sīvaka, veditabbaṁ, yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti.
Lokassapi kho etaṁ, sīvaka, saccasammataṁ, yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti.
Tatra, sīvaka, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbe katahetū”ti.
Yañca sāmaṁ ñātaṁ, tañca atidhāvanti, yañca loke saccasammataṁ, tañca atidhāvanti.
Tasmā tesaṁ samaṇabrāhmaṇānaṁ micchāti vadāmi.
‘Pittasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Sāmampi kho etaṁ, sīvaka, veditabbaṁ, yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. Lokassapi kho etaṁ, sīvaka, saccasammataṁ, yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. Tatra, sīvaka, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbe katahetū”ti. Yañca sāmaṁ ñātaṁ, tañca atidhāvanti, yañca loke saccasammataṁ, tañca atidhāvanti. Tasmā tesaṁ samaṇabrāhmaṇānaṁ micchāti vadāmi.
Semhasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Vātasamuṭṭhānānipi kho, sīvaka …pe… sannipātikānipi kho, sīvaka …pe… utupariṇāmajānipi kho, sīvaka …pe… visamaparihārajānipi kho, sīvaka …pe… opakkamikānipi kho, sīvaka …pe… kammavipākajānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Sāmampi kho etaṁ, sīvaka, veditabbaṁ, yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti. Lokassapi kho etaṁ, sīvaka, saccasammataṁ, yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti. Tatra, sīvaka, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbe katahetū”ti. Yañca sāmaṁ ñātaṁ, tañca atidhāvanti, yañca loke saccasammataṁ, tañca atidhāvanti. Tasmā tesaṁ samaṇabrāhmaṇānaṁ micchāti vadāmī’ti.
Semhasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti.
Vātasamuṭṭhānānipi kho, sīvaka …pe…
sannipātikānipi kho, sīvaka …pe…
utupariṇāmajānipi kho, sīvaka …pe…
visamaparihārajānipi kho, sīvaka …pe…
opakkamikānipi kho, sīvaka …pe…
kammavipākajānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti.
Sāmampi kho etaṁ, sīvaka, veditabbaṁ, yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti.
Lokassapi kho etaṁ, sīvaka, saccasammataṁ, yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti.
Tatra, sīvaka, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbe katahetū”ti.
Yañca sāmaṁ ñātaṁ, tañca atidhāvanti, yañca loke saccasammataṁ, tañca atidhāvanti.
Tasmā tesaṁ samaṇabrāhmaṇānaṁ micchāti vadāmī’ti.
Semhasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Vātasamuṭṭhānānipi kho, sīvaka …pe… sannipātikānipi kho, sīvaka …pe… utupariṇāmajānipi kho, sīvaka …pe… visamaparihārajānipi kho, sīvaka …pe… opakkamikānipi kho, sīvaka …pe… kammavipākajānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Sāmampi kho etaṁ, sīvaka, veditabbaṁ, yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti. Lokassapi kho etaṁ, sīvaka, saccasammataṁ, yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti. Tatra, sīvaka, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbe katahetū”ti. Yañca sāmaṁ ñātaṁ, tañca atidhāvanti, yañca loke saccasammataṁ, tañca atidhāvanti. Tasmā tesaṁ samaṇabrāhmaṇānaṁ micchāti vadāmī’ti.
Itipi, mahārāja, na sabbā vedanā kammavipākajā, sabbaṁ, mahārāja, akusalaṁ jhāpetvā bhagavā sabbaññutaṁ pattoti evametaṁ dhārehī”ti. “Sādhu, bhante nāgasena, evametaṁ tathā sampaṭicchāmī”ti.
Itipi, mahārāja, na sabbā vedanā kammavipākajā, sabbaṁ, mahārāja, akusalaṁ jhāpetvā bhagavā sabbaññutaṁ pattoti evametaṁ dhārehī”ti.
“Sādhu, bhante nāgasena, evametaṁ tathā sampaṭicchāmī”ti.
Itipi, mahārāja, na sabbā vedanā kammavipākajā, sabbaṁ, mahārāja, akusalaṁ jhāpetvā bhagavā sabbaññutaṁ pattoti evametaṁ dhārehī”ti. “Sādhu, bhante nāgasena, evametaṁ tathā sampaṭicchāmī”ti.
Akusalacchedanapañho aṭṭhamo. *Akusalacchedanapañho → bhagavato niravasesaṁ akusalaṁ chetvā sabbaññutaṁ pattapañho (maku)
Akusalacchedanapañho aṭṭhamo. *Akusalacchedanapañho → bhagavato niravasesaṁ akusalaṁ chetvā sabbaññutaṁ pattapañho (maku)
Akusalacchedanapañho aṭṭhamo. *Akusalacchedanapañho → bhagavato niravasesaṁ akusalaṁ chetvā sabbaññutaṁ pattapañho (maku)