Minor Collection

3. Dismissal

The Samaṇa

Khuddaka Nikāya

3. Paṇāmitavagga

Aggaggasamaṇapañha

Minor Collection

3. Dismissal

The Samaṇa

Khuddaka Nikāya

3. Paṇāmitavagga

Aggaggasamaṇapañha

The Samaṇa

Ruta suttaMil 5.3.9Sutta Piṭaka › Khuddaka Nikāya › Milindapañha › 5. Meṇḍakapañha › 3. Paṇāmitavagga › Aggaggasamaṇapañha

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PTS cs 31 ‘Venerable Nāgasena, the Blessed One said: “A man becomes a Samaṇa by the destruction of the āsavas.” But on the other hand he said:

“The man who has these dispositions four
Is he whom the world knows as Samaṇa.”

And in that passage these are the four dispositions referred to—long-suffering, temperance in food, renunciation, and the being without the attachments (arising from lust, ill-will, and dulness). Now these four dispositions are equally found in those who are still defective, in whom PTS vp Pali 182 The PTS vp En 252 āsavas have not yet been completely destroyed. So that if the first statement be correct, the second is wrong, and if the second be right the first must be wrong. This too is a double-edged problem now put to you, and you have to solve it.’

PTS cs 32 ‘Both statements, O king, were made by the Blessed One. But the second was said of the characteristics of such and such men; the first is an inclusive statement—that all in whom the āsavas are destroyed are Samaṇas. And moreover, of all those who are made perfect by the suppression of evil, if you take them in regular order one after the other, then the Samaṇa in whom the āsavas are destroyed is acknowledged to be the chief—just, O king, as of all flowers produced in the water or on the land, the double jasmine is acknowledged to be the chief, all other kinds of flowers of whatever sort are merely flowers, and taking them in order it is the double jasmine that people most desire and like. Or just, O king, as of all kinds of grain, rice is acknowledged to be the chief, all other kinds of grain, of whatever sort, PTS vp Pali 183 are useful for food and for the support of the body, but if you take them in order, rice is acknowledged as the best.’

‘Very good, Nāgasena! That is so, and I accept it as you say.’

Here ends the dilemma as to what constitutes a Samaṇa.

9. Aggaggasamaṇapañha

“Bhante nāgasena, bhāsitampetaṁ bhagavatā—‘āsavānaṁ khayā samaṇo hotī’ti. Puna ca bhaṇitaṁ—

“Bhante nāgasena, bhāsitampetaṁ bhagavatā—

‘āsavānaṁ khayā samaṇo hotī’ti.

Puna ca bhaṇitaṁ—

“Bhante nāgasena, bhāsitampetaṁ bhagavatā—‘āsavānaṁ khayā samaṇo hotī’ti. Puna ca bhaṇitaṁ—

‘Catubbhi dhammehi samaṅgibhūtaṁ, Taṁ ve naraṁ samaṇaṁ āhu loke’ti. *samaṇaṁ āhu → samaṇamāhu (maku 22J.10.32/1)

‘Catubbhi dhammehi samaṅgibhūtaṁ,

Taṁ ve naraṁ samaṇaṁ āhu loke’ti. *

‘Catubbhi dhammehi samaṅgibhūtaṁ, Taṁ ve naraṁ samaṇaṁ āhu loke’ti. *samaṇaṁ āhu → samaṇamāhu (maku 22J.10.32/1)

Tatrime cattāro dhammā khanti appāhāratā rativippahānaṁ ākiñcaññaṁ. Sabbāni panetāni aparikkhīṇāsavassa sakilesasseva honti. Yadi, bhante nāgasena, āsavānaṁ khayā samaṇo hoti, tena hi ‘catubbhi dhammehi samaṅgibhūtaṁ, taṁ ve naraṁ samaṇaṁ āhu loke’ti yaṁ vacanaṁ, taṁ micchā. Yadi catubbhi dhammehi samaṅgibhūto samaṇo hoti, tena hi ‘āsavānaṁ khayā samaṇo hotī’ti tampi vacanaṁ micchā, ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.

Tatrime cattāro dhammā khanti appāhāratā rativippahānaṁ ākiñcaññaṁ.

Sabbāni panetāni aparikkhīṇāsavassa sakilesasseva honti.

Yadi, bhante nāgasena, āsavānaṁ khayā samaṇo hoti, tena hi ‘catubbhi dhammehi samaṅgibhūtaṁ, taṁ ve naraṁ samaṇaṁ āhu loke’ti yaṁ vacanaṁ, taṁ micchā.

Yadi catubbhi dhammehi samaṅgibhūto samaṇo hoti, tena hi ‘āsavānaṁ khayā samaṇo hotī’ti tampi vacanaṁ micchā, ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.

“Bhāsitampetaṁ, mahārāja, bhagavatā ‘āsavānaṁ khayā samaṇo hotī’ti. Puna ca bhaṇitaṁ—‘catubbhi dhammehi samaṅgibhūtaṁ, taṁ ve naraṁ samaṇaṁ āhu loke’ti. Tadidaṁ, mahārāja, vacanaṁ tesaṁ tesaṁ puggalānaṁ guṇavasena bhaṇitaṁ—‘catubbhi dhammehi samaṅgibhūtaṁ, taṁ ve naraṁ samaṇaṁ āhu loke’ti, idaṁ pana niravasesavacanaṁ ‘āsavānaṁ khayā samaṇo hotī’ti.

“Bhāsitampetaṁ, mahārāja, bhagavatā ‘āsavānaṁ khayā samaṇo hotī’ti.

Puna ca bhaṇitaṁ—

‘catubbhi dhammehi samaṅgibhūtaṁ, taṁ ve naraṁ samaṇaṁ āhu loke’ti.

Tadidaṁ, mahārāja, vacanaṁ tesaṁ tesaṁ puggalānaṁ guṇavasena bhaṇitaṁ—

‘catubbhi dhammehi samaṅgibhūtaṁ, taṁ ve naraṁ samaṇaṁ āhu loke’ti, idaṁ pana niravasesavacanaṁ ‘āsavānaṁ khayā samaṇo hotī’ti.

Api ca, mahārāja, ye keci kilesūpasamāya paṭipannā, te sabbe upādāyupādāya samaṇo khīṇāsavo aggamakkhāyati. Yathā, mahārāja, yāni kānici jalajathalajapupphāni, vassikaṁ tesaṁ aggamakkhāyati, avasesāni yāni kānici vividhāni pupphajātāni, sabbāni tāni pupphāniyeva, upādāyupādāya pana vassikaṁyeva pupphaṁ janassa patthitaṁ pihayitaṁ; evameva kho, mahārāja, ye keci kilesūpasamāya paṭipannā, te sabbe upādāyupādāya samaṇo khīṇāsavo aggamakkhāyati.

Api ca, mahārāja, ye keci kilesūpasamāya paṭipannā, te sabbe upādāyupādāya samaṇo khīṇāsavo aggamakkhāyati.

Yathā, mahārāja, yāni kānici jalajathalajapupphāni, vassikaṁ tesaṁ aggamakkhāyati, avasesāni yāni kānici vividhāni pupphajātāni, sabbāni tāni pupphāniyeva, upādāyupādāya pana vassikaṁyeva pupphaṁ janassa patthitaṁ pihayitaṁ;

evameva kho, mahārāja, ye keci kilesūpasamāya paṭipannā, te sabbe upādāyupādāya samaṇo khīṇāsavo aggamakkhāyati.

Yathā vā pana, mahārāja, sabbadhaññānaṁ sāli aggamakkhāyati, yā kāci avasesā vividhā dhaññajātiyo, tā sabbā upādāyupādāya bhojanāni sarīrayāpanāya, sāliyeva tesaṁ aggamakkhāyati; evameva kho, mahārāja, ye keci kilesūpasamāya paṭipannā, te sabbe upādāyupādāya samaṇo khīṇāsavo aggamakkhāyatī”ti. “Sādhu, bhante nāgasena, evametaṁ tathā sampaṭicchāmī”ti.

evameva kho, mahārāja, ye keci kilesūpasamāya paṭipannā, te sabbe upādāyupādāya samaṇo khīṇāsavo aggamakkhāyatī”ti.

“Sādhu, bhante nāgasena, evametaṁ tathā sampaṭicchāmī”ti.

Aggaggasamaṇapañho navamo. *Aggaggasamaṇapañho → aggānaggasamaṇapañho (maku)

Aggaggasamaṇapañho navamo. *

Aggaggasamaṇapañho navamo. *Aggaggasamaṇapañho → aggānaggasamaṇapañho (maku)