PTS vp En 63 PTS cs 23 ‘Venerable Nāgasena, this doctrine of the Tathāgatas is mighty, essentially true, precious, excellent, noble, peerless, pure and stainless, clear and faultless. It is not right to admit a layman who is merely a disciple into the Order. He should be instructed as a layman still, till he have attained to the Fruit of the First Path, and then be admitted. And why is this? When these men, still being evil, have been admitted into a religion so pure, they give it up, and return again to the lower state, and by their backsliding the people is led to think: “Vain must be this religion of the Samaṇa Gotama, which these men have given up.” This is the reason for what I say.’
PTS cs 24 ‘Suppose, O king, there were a bathing tank, full of pure clear cold water. And some man, dirty, covered with stains and mud, should come there, and without bathing in it should turn back again, still dirty as before. Now in that matter whom would the people blame, the dirty man, or the bathing tank?’
‘The dirty man, Sir, would the people blame, PTS vp En 64 saying: “This fellow came to the bathing tank, and has gone back as dirty as before. How could the bathing tank, of itself, cleanse a man who did not care to bathe? What fault is there in the tank?”’
‘Just so, O king, PTS vp Pali 247 has the Tathāgata constructed a bathing tank full of the excellent waters of emancipation—the bath of the good law. Whosoever of conscious discerning beings are polluted with the stains of sin, they, bathing in it, can wash away all their sins. And if any one, having gone to that bathing tank of the good law, should not bathe in it, but turn back polluted as before, and return again to the lower state, it is him the people would blame, and say: “This man entered religion according to the doctrine of the Conquerors, and finding no resting-place within it, has returned again to the lower state. How could the religion of the Conquerors, of itself, cleanse him who would not regulate his life in accordance with it? What fault is there in the system?”
PTS cs 25 ‘Or suppose, O king, that a man afflicted with dire disease should visit a physician skilled in diagnosis, knowing an efficacious and lasting method of cure, and that that man should then not let himself be treated, but go back again as ill as before. Now therein whom would the people blame, the sick man or the doctor?’
It is the sick man, Sir, they would blame, saying: PTS vp En 65 “How could the physician, of himself, cure this man, who would not let himself be treated? What fault is there in the doctor?”’
‘Just so, O king, has the Tathāgata deposited in the casket of his religion the ambrosial medicine (of Nirvāṇa) which is able to entirely suppress all the sickness of sin, thinking: “May all those of conscious sentient beings who are afflicted with the sickness of sin drink of this ambrosia, and so allay all their disease.” And if any one, without drinking the ambrosia, should turn back again with the evil still within him, and return once more to the lower state, it is he whom the people will blame, saying: “This man entered religion according to the doctrine of the Conquerors, and finding no resting-place within it, has returned again to the lower state. How could the religion of the Conquerors, of itself, cure him who would not regulate his life in accordance with it? What fault is there in the system?”
26. ‘Or suppose, O king, a starving man were to attend at a place where a mighty largesse of food given for charity was being distributed, and then should go away again, still starving, without eating anything. Whom then would the people blame, the starving man, or the feast of piety?’
‘It is the starving man, Sir, they would blame, saying: PTS vp Pali 248 “This fellow, though tormented with hunger, still when the feast of piety was provided for him, partook of nothing, and went back as hungry as before. How could the meal, of which he PTS vp En 66 would not eat, enter, of itself, into his mouth? What fault is there in the food? “’
‘Just so, O king, has the Tathāgata placed the most excellent, good, auspicious, delicate ambrosial food, surpassing sweet, of the realisation of the impermanency of all things, into the casket of his religion, thinking: “May all those of conscious sentient beings who feel within them the torment of sin, whose hearts are deadened by cravings, feeding upon this food, allay every longing that they have for future life in any form, in any world.” And if any one, without enjoying this food, should turn back, still dominated by his cravings, and return once more to the lower state, it is he whom the people will blame, saying: “This man entered religion according to the doctrine of the Conquerors, and finding no resting-place within it, has returned again to the lower state. How could the religion of the Conquerors, of itself, purify him who would not regulate his life in accordance with it? What fault is there in the system?”’
PTS cs 27 ‘If the Tathāgata, O king, had let a householder be received into the Order only after he had been trained in the first stage of the Excellent Way, then would renunciation of the world no longer indeed be said to avail for the putting away of evil qualities, for purification of heart—then would there be no longer any use in renunciation. It would be as if a man were to have a bathing tank excavated PTS vp En 67 by the labour of hundreds (of workpeople), and were then to have a public announcement made: “Let no one who is dirty go down into this tank! Let only those whose dust and dirt have been washed away, who are purified and stainless, go down into this tank!” Now would that bath, O king, be of any use to those thus purified and stainless?
‘Certainly not, Sir! the advantage they would have sought in going into the bath they would have already gained elsewhere. Of what use would the bath be to them then?’
‘Just so, O king, had the Tathāgata ordained that only laymen who had already entered the first stage of the Excellent Way should be received into the Order, then would the advantage they seek in it have been already gained. Of what use would the renunciation be to them then?
PTS cs 28 ‘Or suppose, O king, that a physician, a true follower of the sages of old, one who carries (in his memory) the ancient traditions and verses, a practical man, skilled in diagnosis, and master of an efficacious and lasting system of treatment, who had collected (from medicinal herbs) a medicine able to cure every disease, were to have it announced: PTS vp Pali 249 “Let none, Sirs, who are ill come to visit me! Let the PTS vp En 68 healthy and the strong visit me!” Now, would then, O king, those men free from illness and disease, healthy and jubilant, get what they wanted from that physician?’
‘Certainly not, Sir! What men want from a physician, that would they have already obtained otherwise. What use would the physician be to them?’
‘Just so, O king, had the Tathāgata ordained that only those laymen who had already entered the first stage of the Excellent Way should be received into the Order, then would the advantages they seek in it have been already gained elsewhere. Of what use would the renunciation be to them then?
PTS cs 29 ‘Or suppose, O king, that some had had many hundreds of dishes of boiled milk-rice prepared, and were to have it announced to those about him: ‘Let not, Sirs, any hungry man approach to this feast of charity. Let those who have well fed, the satisfied, refreshed, and satiated, those who have regaled themselves, and are filled with good cheer—let them come to the feast.” Now would any advantage, O king, be derived from the feast by those men thus well fed, satisfied, refreshed, satiated, regaled, and filled with good cheer?’
‘Certainly not, Sir! the very advantage they would seek in going to the feast, that would they have already attained elsewhere. What good would the feast be to them?’
‘Just so, O king, had the Tathāgata, ordained that PTS vp En 69 only those laymen who had already entered the first stage of the Excellent Way should be received into the Order, thus would the advantages they seek in it have been already gained elsewhere. Of what use would the renunciation be to them?
PTS cs 30 ‘But notwithstanding that, O king, they who return to the lower state manifest thereby five immeasurably good qualities in the religion of the Conquerors. And what are the five? They show how glorious is the state (which those have reached who have entered the Order), how purified it is from every stain, how impossible it is for the sinful to dwell within it together (with the good), how difficult it is to realise (its glory), how many are the restraints to be observed within it.
PTS cs 31 ‘And how do they show the mighty glory of that state? just, O king, as if a man, poor, and of low birth, without distinction, deficient in wisdom, were to come into possession of a great and mighty kingdom, it would not be long before he would be overthrown, utterly destroyed, and deprived of his glory. For he would be unable to support his dignity. PTS vp Pali 250 And why so? Because of the greatness thereof. just so is it, O king, that whosoever are without distinction, have acquired no merit, and are devoid of wisdom, when they renounce the world according to the religion of the Conquerors, then, unable to bear that most excellent renunciation, overthrown, fallen, and deprived of their glory, they return to the lower state. For they are unable to PTS vp En 70 carry out the doctrine of the Conquerors. And why so? Because of the exalted nature of the condition which that doctrine brings about. Thus is it, O king, that they show forth the mighty glory of that state.
PTS cs 32 ‘And how do they show how purified that state is from every stain? just, O king, as water, when it has fallen upon a lotus, flows away, disperses, scatters, disappears, adheres not to it. And why so? Because of the lotus being pure from any spot. Just so, O king, when whosoever are deceitful, tricky, crafty, treacherous, holders of lawless opinions, have been admitted into the religion of the Conquerors, it is not long before they disperse, and scatter, and fall from that pure and stainless, clear and faultless, most high and excellent religion, and finding no standing-place in it, adhering no longer to it, they return to the lower state. And why so? Because the religion of the Conquerors has been purified from every stain. Thus is it, O king, that they show forth the purity of that state from every stain.
PTS cs 33 ‘And how do they show how impossible it is for the sinful to dwell within it together with the good? just, O king, as the great ocean does not tolerate the continuance in it of a dead corpse, but whatever corpse may be in the sea, that does it bring quickly to the shore, and cast it out on to the dry land. And why so? Because the ocean is PTS vp En 71 The abode of mighty creatures. Just so, O king, when whosoever are sinful, foolish, with their zeal evaporated, distressed, impure, and bad, have been admitted into the religion of the Conquerors, it is not long before they abandon that religion, and dwelling no longer in it—the abode of the mighty, the Arahats, purified, and free from the Great Evils —they return to the lower state. And why so? Because it is impossible for the wicked to dwell in the religion of the Conquerors. Thus is it, O king, that they show forth the impossibility of the sinful to abide within it together with the good.
PTS cs 34 ‘And how do they show how difficult a state it is to grasp? just, O king, as archers who are clumsy, untrained, ignorant, and bereft of skill, are incapable of high feats of archery, such as hairsplitting, but miss the object, and shoot beyond the mark. And why so? Because of the fineness and minuteness of the horse-hair. PTS vp Pali 251 just so, O king, when foolish, stupid, imbecile, dull, slow-minded PTS vp En 72 fellows renounce the world according to the doctrine of the Conquerors, then they, unable to grasp the exquisitely fine and subtle distinctions of the Four Truths, missing them, going beyond them, turn back before long to the lower state. And why so? Because it is so difficult to penetrate into the finenesses and subtleties of the Truths. This is how they show forth the difficulty of its realisation.
PTS cs 35 ‘And how do they show how many are the restraints to be observed within it? just, O king, as a man who had gone to a place where a mighty battle was going on, when, surrounded on all sides by the forces of the enemy, he sees the armed hosts crowding in upon him, will give way, turn back, and take to flight. And why so? Out of fear lest he should not be saved in the midst of so hot a fight. Just so, O king, when whosoever are wicked, unrestrained, shameless, foolish, full of ill-will, fickle, unsteady, mean and stupid, renounce the world under the system of the Conquerors, then they, unable to carry out the manifold precepts, give way, turn back, and take to flight, and so before long return to the lower state. And why so? Because of the multiform nature of the restraints to be observed in the religion of the Conquerors. Thus is it, O king, that they show forth the manifoldness of the restraints to be observed. PTS vp En 73
PTS cs 36 ‘As on that best of flowering shrubs, O king, the double jasmine, there may be flowers that have been pierced by insects, and their tender stalks being cut to pieces, they may occasionally fall down. But by their having fallen is not the jasmine bush disgraced. For the flowers that still remain upon it pervade every direction with their exquisite perfume. Just so, O king, whosoever having renounced the world under the system of the Conquerors, return again to the lower state, are, like jasmine flowers bitten by the insects and deprived of their colour and their smell, colourless as it were in their behaviour, and incapable of development. But by their backsliding is not the religion of the Conquerors put to shame. For the members of the Order who remain in the religion pervade the world of gods and men with the exquisite perfume of their right conduct.
PTS cs 37 ‘Among rice plants that are healthy PTS vp Pali 252 and ruddy there may spring up a kind of rice plant called Karumbhaka, and that may occasionally fade. But by its fading are not the red rice plants disgraced. For those that remain become the food of kings. Just so, O king, whosoever having renounced the world under the system of the Conquerors return again to the lower state, they, like Karumbhaka plants among the red rice, may grow not, nor attain development, and may even occasionally relapse into the lower state. But by their backsliding is not the religion of the Conquerors put to shame, PTS vp En 74 for the brethren that remain stedfast become fitted even for Arahatship.
PTS cs 38 ‘On one side, O king, of a wish conferring gem a roughness may arise. But by the appearance of that roughness is not the gem disgraced. For the purity that remains in the gem fills the people with gladness. And just so, O king, whosoever having renounced the world under the system of the Conquerors return again to the lower state, they may be rough ones and fallen ones in the religion. But by their backsliding is not the religion of the Conquerors put to shame, for the brethren who remain stedfast are the cause of joy springing up in the hearts of gods and men.
PTS cs 39 ‘Even red sandal wood of the purest sort, O king, may become in some portion of it rotten and scentless. But thereby is not the sandal wood disgraced. For that portion which remains wholesome and sweet scatters and diffuses its perfume all around. And just so, O king, whosoever having renounced the world under the system of the Conquerors return again to the lower state, they, like the rotten part of the sandal wood, may be as it were thrown away in the religion. But by their backsliding is not the religion of the Conquerors put to shame. For the brethren who remain stedfast pervade, with the sandal wood perfume of their right conduct, the world of gods and men.’
‘Very good, Nāgasena! By one appropriate simile after another, by one correct analogy after another have you most excellently made clear the PTS vp En 75 faultlessness of the system of the Conquerors, and shown it free from blame. And even those who have lapsed make evident how excellent that system is.’
(Here ends the dilemma as to those who have lapsed.]
5. Hīnāyāvattanapañha
5. Hīnāyāvattanapañha
“Bhante nāgasena, mahantaṁ idaṁ tathāgatasāsanaṁ sāraṁ varaṁ seṭṭhaṁ pavaraṁ anupamaṁ parisuddhaṁ vimalaṁ paṇḍaraṁ anavajjaṁ, na yuttaṁ gihiṁ tāvatakaṁ pabbajetuṁ, gihīyeva ekasmiṁ phale vinetvā yadā apunarāvattī hoti tadā so pabbājetabbo. *gihīyeva → gihiṁ yeva (bj, pts-vp-pli1)Kiṁ kāraṇā? Ime dujjanā tāva tattha sāsane visuddhe pabbajitvā paṭinivattitvā hīnāyāvattanti, tesaṁ paccāgamanena ayaṁ mahājano evaṁ vicinteti ‘tucchakaṁ vata bho etaṁ samaṇassa gotamassa sāsanaṁ bhavissati, yaṁ ime paṭinivattantī’ti, idamettha kāraṇan”ti.
“Bhante nāgasena, mahantaṁ idaṁ tathāgatasāsanaṁ sāraṁ varaṁ seṭṭhaṁ pavaraṁ anupamaṁ parisuddhaṁ vimalaṁ paṇḍaraṁ anavajjaṁ, na yuttaṁ gihiṁ tāvatakaṁ pabbajetuṁ, gihīyeva ekasmiṁ phale vinetvā yadā apunarāvattī hoti tadā so pabbājetabbo. *gihīyeva → gihiṁ yeva (bj, pts-vp-pli1)
Ime dujjanā tāva tattha sāsane visuddhe pabbajitvā paṭinivattitvā hīnāyāvattanti, tesaṁ paccāgamanena ayaṁ mahājano evaṁ vicinteti ‘tucchakaṁ vata bho etaṁ samaṇassa gotamassa sāsanaṁ bhavissati, yaṁ ime paṭinivattantī’ti, idamettha kāraṇan”ti.
“Bhante nāgasena, mahantaṁ idaṁ tathāgatasāsanaṁ sāraṁ varaṁ seṭṭhaṁ pavaraṁ anupamaṁ parisuddhaṁ vimalaṁ paṇḍaraṁ anavajjaṁ, na yuttaṁ gihiṁ tāvatakaṁ pabbajetuṁ, gihīyeva ekasmiṁ phale vinetvā yadā apunarāvattī hoti tadā so pabbājetabbo. *gihīyeva → gihiṁ yeva (bj, pts-vp-pli1)Kiṁ kāraṇā? Ime dujjanā tāva tattha sāsane visuddhe pabbajitvā paṭinivattitvā hīnāyāvattanti, tesaṁ paccāgamanena ayaṁ mahājano evaṁ vicinteti ‘tucchakaṁ vata bho etaṁ samaṇassa gotamassa sāsanaṁ bhavissati, yaṁ ime paṭinivattantī’ti, idamettha kāraṇan”ti.
“Yathā, mahārāja, taḷāko bhaveyya sampuṇṇasucivimalasītalasalilo, atha yo koci kiliṭṭho malakaddamagato taṁ taḷākaṁ gantvā anahāyitvā kiliṭṭhova paṭinivatteyya, tattha, mahārāja, katamaṁ jano garaheyya kiliṭṭhaṁ vā taḷākaṁ vā”ti? “Kiliṭṭhaṁ, bhante, jano garaheyya ‘ayaṁ taḷākaṁ gantvā anahāyitvā kiliṭṭhova paṭinivatto, kiṁ imaṁ anahāyitukāmaṁ taḷāko sayaṁ nahāpessati, ko doso taḷākassā’”ti. “Evameva kho, mahārāja, tathāgato vimuttivarasalilasampuṇṇaṁ saddhammavarataḷākaṁ māpesi ‘ye keci kilesamalakiliṭṭhā sacetanā budhā, te idha nahāyitvā sabbakilese pavāhayissantī’ti. Yadi koci taṁ saddhammavarataḷākaṁ gantvā anahāyitvā sakilesova paṭinivattitvā hīnāyāvattati taṁyeva jano garahissati ‘ayaṁ jinasāsane pabbajitvā tattha patiṭṭhaṁ alabhitvā hīnāyāvatto, kiṁ imaṁ appaṭipajjantaṁ jinasāsanaṁ sayaṁ bodhessati, ko doso jinasāsanassā’ti?
“Yathā, mahārāja, taḷāko bhaveyya sampuṇṇasucivimalasītalasalilo, atha yo koci kiliṭṭho malakaddamagato taṁ taḷākaṁ gantvā anahāyitvā kiliṭṭhova paṭinivatteyya, tattha, mahārāja, katamaṁ jano garaheyya kiliṭṭhaṁ vā taḷākaṁ vā”ti?
“Kiliṭṭhaṁ, bhante, jano garaheyya ‘ayaṁ taḷākaṁ gantvā anahāyitvā kiliṭṭhova paṭinivatto, kiṁ imaṁ anahāyitukāmaṁ taḷāko sayaṁ nahāpessati, ko doso taḷākassā’”ti.
“Evameva kho, mahārāja, tathāgato vimuttivarasalilasampuṇṇaṁ saddhammavarataḷākaṁ māpesi ‘ye keci kilesamalakiliṭṭhā sacetanā budhā, te idha nahāyitvā sabbakilese pavāhayissantī’ti.
Yadi koci taṁ saddhammavarataḷākaṁ gantvā anahāyitvā sakilesova paṭinivattitvā hīnāyāvattati taṁyeva jano garahissati ‘ayaṁ jinasāsane pabbajitvā tattha patiṭṭhaṁ alabhitvā hīnāyāvatto, kiṁ imaṁ appaṭipajjantaṁ jinasāsanaṁ sayaṁ bodhessati, ko doso jinasāsanassā’ti?
“Yathā, mahārāja, taḷāko bhaveyya sampuṇṇasucivimalasītalasalilo, atha yo koci kiliṭṭho malakaddamagato taṁ taḷākaṁ gantvā anahāyitvā kiliṭṭhova paṭinivatteyya, tattha, mahārāja, katamaṁ jano garaheyya kiliṭṭhaṁ vā taḷākaṁ vā”ti? “Kiliṭṭhaṁ, bhante, jano garaheyya ‘ayaṁ taḷākaṁ gantvā anahāyitvā kiliṭṭhova paṭinivatto, kiṁ imaṁ anahāyitukāmaṁ taḷāko sayaṁ nahāpessati, ko doso taḷākassā’”ti. “Evameva kho, mahārāja, tathāgato vimuttivarasalilasampuṇṇaṁ saddhammavarataḷākaṁ māpesi ‘ye keci kilesamalakiliṭṭhā sacetanā budhā, te idha nahāyitvā sabbakilese pavāhayissantī’ti. Yadi koci taṁ saddhammavarataḷākaṁ gantvā anahāyitvā sakilesova paṭinivattitvā hīnāyāvattati taṁyeva jano garahissati ‘ayaṁ jinasāsane pabbajitvā tattha patiṭṭhaṁ alabhitvā hīnāyāvatto, kiṁ imaṁ appaṭipajjantaṁ jinasāsanaṁ sayaṁ bodhessati, ko doso jinasāsanassā’ti?
Yathā vā pana, mahārāja, puriso paramabyādhito roguppattikusalaṁ amoghadhuvasiddhakammaṁ bhisakkaṁ sallakattaṁ disvā atikicchāpetvā sabyādhikova paṭinivatteyya, tattha katamaṁ jano garaheyya āturaṁ vā bhisakkaṁ vā”ti? “Āturaṁ, bhante, jano garaheyya ‘ayaṁ roguppattikusalaṁ amoghadhuvasiddhakammaṁ bhisakkaṁ sallakattaṁ disvā atikicchāpetvā sabyādhikova paṭinivatto, kiṁ imaṁ atikicchāpentaṁ bhisakko sayaṁ tikicchissati, ko doso bhisakkassā’”ti? “Evameva kho, mahārāja, tathāgato antosāsanasamugge kevalaṁ sakalakilesabyādhivūpasamanasamatthaṁ amatosadhaṁ pakkhipi, ‘ye keci kilesabyādhipīḷitā sacetanā budhā, te imaṁ amatosadhaṁ pivitvā sabbakilesabyādhiṁ vūpasamessantī’ti. Yadi koci taṁ amatosadhaṁ apivitvā sakilesova paṭinivattitvā hīnāyāvattati, taṁyeva jano garahissati ‘ayaṁ jinasāsane pabbajitvā tattha patiṭṭhaṁ alabhitvā hīnāyāvatto, kiṁ imaṁ appaṭipajjantaṁ jinasāsanaṁ sayaṁ bodhessati, ko doso jinasāsanassā’ti?
Yathā vā pana, mahārāja, puriso paramabyādhito roguppattikusalaṁ amoghadhuvasiddhakammaṁ bhisakkaṁ sallakattaṁ disvā atikicchāpetvā sabyādhikova paṭinivatteyya, tattha katamaṁ jano garaheyya āturaṁ vā bhisakkaṁ vā”ti?
“Āturaṁ, bhante, jano garaheyya ‘ayaṁ roguppattikusalaṁ amoghadhuvasiddhakammaṁ bhisakkaṁ sallakattaṁ disvā atikicchāpetvā sabyādhikova paṭinivatto, kiṁ imaṁ atikicchāpentaṁ bhisakko sayaṁ tikicchissati, ko doso bhisakkassā’”ti?
“Evameva kho, mahārāja, tathāgato antosāsanasamugge kevalaṁ sakalakilesabyādhivūpasamanasamatthaṁ amatosadhaṁ pakkhipi, ‘ye keci kilesabyādhipīḷitā sacetanā budhā, te imaṁ amatosadhaṁ pivitvā sabbakilesabyādhiṁ vūpasamessantī’ti.
Yadi koci taṁ amatosadhaṁ apivitvā sakilesova paṭinivattitvā hīnāyāvattati, taṁyeva jano garahissati ‘ayaṁ jinasāsane pabbajitvā tattha patiṭṭhaṁ alabhitvā hīnāyāvatto, kiṁ imaṁ appaṭipajjantaṁ jinasāsanaṁ sayaṁ bodhessati, ko doso jinasāsanassā’ti?
Yathā vā pana, mahārāja, puriso paramabyādhito roguppattikusalaṁ amoghadhuvasiddhakammaṁ bhisakkaṁ sallakattaṁ disvā atikicchāpetvā sabyādhikova paṭinivatteyya, tattha katamaṁ jano garaheyya āturaṁ vā bhisakkaṁ vā”ti? “Āturaṁ, bhante, jano garaheyya ‘ayaṁ roguppattikusalaṁ amoghadhuvasiddhakammaṁ bhisakkaṁ sallakattaṁ disvā atikicchāpetvā sabyādhikova paṭinivatto, kiṁ imaṁ atikicchāpentaṁ bhisakko sayaṁ tikicchissati, ko doso bhisakkassā’”ti? “Evameva kho, mahārāja, tathāgato antosāsanasamugge kevalaṁ sakalakilesabyādhivūpasamanasamatthaṁ amatosadhaṁ pakkhipi, ‘ye keci kilesabyādhipīḷitā sacetanā budhā, te imaṁ amatosadhaṁ pivitvā sabbakilesabyādhiṁ vūpasamessantī’ti. Yadi koci taṁ amatosadhaṁ apivitvā sakilesova paṭinivattitvā hīnāyāvattati, taṁyeva jano garahissati ‘ayaṁ jinasāsane pabbajitvā tattha patiṭṭhaṁ alabhitvā hīnāyāvatto, kiṁ imaṁ appaṭipajjantaṁ jinasāsanaṁ sayaṁ bodhessati, ko doso jinasāsanassā’ti?
Yathā vā pana, mahārāja, chāto puriso mahatimahāpuññabhattaparivesanaṁ gantvā taṁ bhattaṁ abhuñjitvā chātova paṭinivatteyya, tattha katamaṁ jano garaheyya chātaṁ vā puññabhattaṁ vā”ti? “Chātaṁ, bhante, jano garaheyya ‘ayaṁ khudāpīḷito puññabhattaṁ paṭilabhitvā abhuñjitvā chātova paṭinivatto, kiṁ imassa abhuñjantassa bhojanaṁ sayaṁ mukhaṁ pavisissati, ko doso bhojanassā’”ti? “Evameva kho, mahārāja, tathāgato antosāsanasamugge paramapavaraṁ santaṁ sivaṁ paṇītaṁ amataṁ paramamadhuraṁ kāyagatāsatibhojanaṁ ṭhapesi ‘ye keci kilesachātajjhattā taṇhāparetamānasā sacetanā budhā, te imaṁ bhojanaṁ bhuñjitvā kāmarūpārūpabhavesu sabbaṁ taṇhamapanessantī’ti. Yadi koci taṁ bhojanaṁ abhuñjitvā taṇhāsitova paṭinivattitvā hīnāyāvattati, taññeva jano garahissati ‘ayaṁ jinasāsane pabbajitvā tattha patiṭṭhaṁ alabhitvā hīnāyāvatto, kiṁ imaṁ appaṭipajjantaṁ jinasāsanaṁ sayaṁ bodhessasi, ko doso jinasāsanassā’ti?
Yathā vā pana, mahārāja, chāto puriso mahatimahāpuññabhattaparivesanaṁ gantvā taṁ bhattaṁ abhuñjitvā chātova paṭinivatteyya, tattha katamaṁ jano garaheyya chātaṁ vā puññabhattaṁ vā”ti?
“Chātaṁ, bhante, jano garaheyya ‘ayaṁ khudāpīḷito puññabhattaṁ paṭilabhitvā abhuñjitvā chātova paṭinivatto, kiṁ imassa abhuñjantassa bhojanaṁ sayaṁ mukhaṁ pavisissati, ko doso bhojanassā’”ti?
“Evameva kho, mahārāja, tathāgato antosāsanasamugge paramapavaraṁ santaṁ sivaṁ paṇītaṁ amataṁ paramamadhuraṁ kāyagatāsatibhojanaṁ ṭhapesi ‘ye keci kilesachātajjhattā taṇhāparetamānasā sacetanā budhā, te imaṁ bhojanaṁ bhuñjitvā kāmarūpārūpabhavesu sabbaṁ taṇhamapanessantī’ti.
Yadi koci taṁ bhojanaṁ abhuñjitvā taṇhāsitova paṭinivattitvā hīnāyāvattati, taññeva jano garahissati ‘ayaṁ jinasāsane pabbajitvā tattha patiṭṭhaṁ alabhitvā hīnāyāvatto, kiṁ imaṁ appaṭipajjantaṁ jinasāsanaṁ sayaṁ bodhessasi, ko doso jinasāsanassā’ti?
Yathā vā pana, mahārāja, chāto puriso mahatimahāpuññabhattaparivesanaṁ gantvā taṁ bhattaṁ abhuñjitvā chātova paṭinivatteyya, tattha katamaṁ jano garaheyya chātaṁ vā puññabhattaṁ vā”ti? “Chātaṁ, bhante, jano garaheyya ‘ayaṁ khudāpīḷito puññabhattaṁ paṭilabhitvā abhuñjitvā chātova paṭinivatto, kiṁ imassa abhuñjantassa bhojanaṁ sayaṁ mukhaṁ pavisissati, ko doso bhojanassā’”ti? “Evameva kho, mahārāja, tathāgato antosāsanasamugge paramapavaraṁ santaṁ sivaṁ paṇītaṁ amataṁ paramamadhuraṁ kāyagatāsatibhojanaṁ ṭhapesi ‘ye keci kilesachātajjhattā taṇhāparetamānasā sacetanā budhā, te imaṁ bhojanaṁ bhuñjitvā kāmarūpārūpabhavesu sabbaṁ taṇhamapanessantī’ti. Yadi koci taṁ bhojanaṁ abhuñjitvā taṇhāsitova paṭinivattitvā hīnāyāvattati, taññeva jano garahissati ‘ayaṁ jinasāsane pabbajitvā tattha patiṭṭhaṁ alabhitvā hīnāyāvatto, kiṁ imaṁ appaṭipajjantaṁ jinasāsanaṁ sayaṁ bodhessasi, ko doso jinasāsanassā’ti?
Yadi, mahārāja, tathāgato gihiṁyeva ekasmiṁ phale vinītaṁ pabbājeyya, na nāmāyaṁ pabbajjā kilesappahānāya visuddhiyā vā, natthi pabbajjāya karaṇīyaṁ. Yathā, mahārāja, puriso anekasatena kammena taḷākaṁ khaṇāpetvā parisāya evamanussāveyya ‘mā me, bhonto, keci saṅkiliṭṭhā imaṁ taḷākaṁ otaratha, pavāhitarajojallā parisuddhā vimalamaṭṭhā imaṁ taḷākaṁ otarathā’ti. Api nu kho, mahārāja, tesaṁ pavāhitarajojallānaṁ parisuddhānaṁ vimalamaṭṭhānaṁ tena taḷākena karaṇīyaṁ bhaveyyā”ti? “Na hi, bhante, yassatthāya te taṁ taḷākaṁ upagaccheyyuṁ, taṁ aññatreva tesaṁ kataṁ karaṇīyaṁ, kiṁ tesaṁ tena taḷākenā”ti? “Evameva kho, mahārāja, yadi tathāgato gihiṁyeva ekasmiṁ phale vinītaṁ pabbājeyya, tattheva tesaṁ kataṁ karaṇīyaṁ, kiṁ tesaṁ pabbajjāya.
Yadi, mahārāja, tathāgato gihiṁyeva ekasmiṁ phale vinītaṁ pabbājeyya, na nāmāyaṁ pabbajjā kilesappahānāya visuddhiyā vā, natthi pabbajjāya karaṇīyaṁ.
Yathā, mahārāja, puriso anekasatena kammena taḷākaṁ khaṇāpetvā parisāya evamanussāveyya ‘mā me, bhonto, keci saṅkiliṭṭhā imaṁ taḷākaṁ otaratha, pavāhitarajojallā parisuddhā vimalamaṭṭhā imaṁ taḷākaṁ otarathā’ti.
Api nu kho, mahārāja, tesaṁ pavāhitarajojallānaṁ parisuddhānaṁ vimalamaṭṭhānaṁ tena taḷākena karaṇīyaṁ bhaveyyā”ti?
“Na hi, bhante, yassatthāya te taṁ taḷākaṁ upagaccheyyuṁ, taṁ aññatreva tesaṁ kataṁ karaṇīyaṁ, kiṁ tesaṁ tena taḷākenā”ti?
“Evameva kho, mahārāja, yadi tathāgato gihiṁyeva ekasmiṁ phale vinītaṁ pabbājeyya, tattheva tesaṁ kataṁ karaṇīyaṁ, kiṁ tesaṁ pabbajjāya.
Yadi, mahārāja, tathāgato gihiṁyeva ekasmiṁ phale vinītaṁ pabbājeyya, na nāmāyaṁ pabbajjā kilesappahānāya visuddhiyā vā, natthi pabbajjāya karaṇīyaṁ. Yathā, mahārāja, puriso anekasatena kammena taḷākaṁ khaṇāpetvā parisāya evamanussāveyya ‘mā me, bhonto, keci saṅkiliṭṭhā imaṁ taḷākaṁ otaratha, pavāhitarajojallā parisuddhā vimalamaṭṭhā imaṁ taḷākaṁ otarathā’ti. Api nu kho, mahārāja, tesaṁ pavāhitarajojallānaṁ parisuddhānaṁ vimalamaṭṭhānaṁ tena taḷākena karaṇīyaṁ bhaveyyā”ti? “Na hi, bhante, yassatthāya te taṁ taḷākaṁ upagaccheyyuṁ, taṁ aññatreva tesaṁ kataṁ karaṇīyaṁ, kiṁ tesaṁ tena taḷākenā”ti? “Evameva kho, mahārāja, yadi tathāgato gihiṁyeva ekasmiṁ phale vinītaṁ pabbājeyya, tattheva tesaṁ kataṁ karaṇīyaṁ, kiṁ tesaṁ pabbajjāya.
Yathā vā pana, mahārāja, sabhāvaisibhattiko sutamantapadadharo atakkiko roguppattikusalo amoghadhuvasiddhakammo bhisakko sallakatto sabbarogūpasamabhesajjaṁ sannipātetvā parisāya evamanussāveyya ‘mā kho, bhonto, keci sabyādhikā mama santike upagacchatha, abyādhikā arogā mama santike upagacchathā’ti. Api nu kho, mahārāja, tesaṁ abyādhikānaṁ arogānaṁ paripuṇṇānaṁ udaggānaṁ tena bhisakkena karaṇīyaṁ bhaveyyā”ti? “Na hi, bhante, yassatthāya te taṁ bhisakkaṁ sallakattaṁ upagaccheyyuṁ, taṁ aññatreva tesaṁ kataṁ karaṇīyaṁ, kiṁ tesaṁ tena bhisakkenā”ti? “Evameva kho, mahārāja, yadi tathāgato gihiṁyeva ekasmiṁ phale vinītaṁ pabbājeyya, tattheva tesaṁ kataṁ karaṇīyaṁ, kiṁ tesaṁ pabbajjāya?
Yathā vā pana, mahārāja, sabhāvaisibhattiko sutamantapadadharo atakkiko roguppattikusalo amoghadhuvasiddhakammo bhisakko sallakatto sabbarogūpasamabhesajjaṁ sannipātetvā parisāya evamanussāveyya ‘mā kho, bhonto, keci sabyādhikā mama santike upagacchatha, abyādhikā arogā mama santike upagacchathā’ti.
Api nu kho, mahārāja, tesaṁ abyādhikānaṁ arogānaṁ paripuṇṇānaṁ udaggānaṁ tena bhisakkena karaṇīyaṁ bhaveyyā”ti?
“Na hi, bhante, yassatthāya te taṁ bhisakkaṁ sallakattaṁ upagaccheyyuṁ, taṁ aññatreva tesaṁ kataṁ karaṇīyaṁ, kiṁ tesaṁ tena bhisakkenā”ti?
“Evameva kho, mahārāja, yadi tathāgato gihiṁyeva ekasmiṁ phale vinītaṁ pabbājeyya, tattheva tesaṁ kataṁ karaṇīyaṁ, kiṁ tesaṁ pabbajjāya?
Yathā vā pana, mahārāja, sabhāvaisibhattiko sutamantapadadharo atakkiko roguppattikusalo amoghadhuvasiddhakammo bhisakko sallakatto sabbarogūpasamabhesajjaṁ sannipātetvā parisāya evamanussāveyya ‘mā kho, bhonto, keci sabyādhikā mama santike upagacchatha, abyādhikā arogā mama santike upagacchathā’ti. Api nu kho, mahārāja, tesaṁ abyādhikānaṁ arogānaṁ paripuṇṇānaṁ udaggānaṁ tena bhisakkena karaṇīyaṁ bhaveyyā”ti? “Na hi, bhante, yassatthāya te taṁ bhisakkaṁ sallakattaṁ upagaccheyyuṁ, taṁ aññatreva tesaṁ kataṁ karaṇīyaṁ, kiṁ tesaṁ tena bhisakkenā”ti? “Evameva kho, mahārāja, yadi tathāgato gihiṁyeva ekasmiṁ phale vinītaṁ pabbājeyya, tattheva tesaṁ kataṁ karaṇīyaṁ, kiṁ tesaṁ pabbajjāya?
Yathā vā pana, mahārāja, koci puriso anekathālipākasataṁ bhojanaṁ paṭiyādāpetvā parisāya evamanussāveyya ‘mā me, bhonto, keci chātā imaṁ parivesanaṁ upagacchatha, subhuttā tittā suhitā dhātā pīṇitā paripuṇṇā imaṁ parivesanaṁ upagacchathā’ti. Api nu kho, mahārāja, tesaṁ bhuttāvīnaṁ tittānaṁ suhitānaṁ dhātānaṁ pīṇitānaṁ paripuṇṇānaṁ tena bhojanena karaṇīyaṁ bhaveyyā”ti? “Na hi, bhante, yassatthāya te taṁ parivesanaṁ upagaccheyyuṁ, taṁ aññatreva tesaṁ kataṁ karaṇīyaṁ, kiṁ tesaṁ tāya parivesanāyā”ti? “Evameva kho, mahārāja, yadi tathāgato gihiṁyeva ekasmiṁ phale vinītaṁ pabbājeyya, tattheva tesaṁ kataṁ karaṇīyaṁ, kiṁ tesaṁ pabbajjāya?
Yathā vā pana, mahārāja, koci puriso anekathālipākasataṁ bhojanaṁ paṭiyādāpetvā parisāya evamanussāveyya ‘mā me, bhonto, keci chātā imaṁ parivesanaṁ upagacchatha, subhuttā tittā suhitā dhātā pīṇitā paripuṇṇā imaṁ parivesanaṁ upagacchathā’ti.
Api nu kho, mahārāja, tesaṁ bhuttāvīnaṁ tittānaṁ suhitānaṁ dhātānaṁ pīṇitānaṁ paripuṇṇānaṁ tena bhojanena karaṇīyaṁ bhaveyyā”ti?
“Na hi, bhante, yassatthāya te taṁ parivesanaṁ upagaccheyyuṁ, taṁ aññatreva tesaṁ kataṁ karaṇīyaṁ, kiṁ tesaṁ tāya parivesanāyā”ti?
“Evameva kho, mahārāja, yadi tathāgato gihiṁyeva ekasmiṁ phale vinītaṁ pabbājeyya, tattheva tesaṁ kataṁ karaṇīyaṁ, kiṁ tesaṁ pabbajjāya?
Yathā vā pana, mahārāja, koci puriso anekathālipākasataṁ bhojanaṁ paṭiyādāpetvā parisāya evamanussāveyya ‘mā me, bhonto, keci chātā imaṁ parivesanaṁ upagacchatha, subhuttā tittā suhitā dhātā pīṇitā paripuṇṇā imaṁ parivesanaṁ upagacchathā’ti. Api nu kho, mahārāja, tesaṁ bhuttāvīnaṁ tittānaṁ suhitānaṁ dhātānaṁ pīṇitānaṁ paripuṇṇānaṁ tena bhojanena karaṇīyaṁ bhaveyyā”ti? “Na hi, bhante, yassatthāya te taṁ parivesanaṁ upagaccheyyuṁ, taṁ aññatreva tesaṁ kataṁ karaṇīyaṁ, kiṁ tesaṁ tāya parivesanāyā”ti? “Evameva kho, mahārāja, yadi tathāgato gihiṁyeva ekasmiṁ phale vinītaṁ pabbājeyya, tattheva tesaṁ kataṁ karaṇīyaṁ, kiṁ tesaṁ pabbajjāya?
Api ca, mahārāja, ye hīnāyāvattanti, te jinasāsanassa pañca atuliye guṇe dassenti. Katame pañca? Bhūmimahantabhāvaṁ dassenti, parisuddhavimalabhāvaṁ dassenti, pāpehi asaṁvāsiyabhāvaṁ dassenti, duppaṭivedhabhāvaṁ dassenti, bahusaṁvararakkhiyabhāvaṁ dassenti.
Api ca, mahārāja, ye hīnāyāvattanti, te jinasāsanassa pañca atuliye guṇe dassenti.
Bhūmimahantabhāvaṁ dassenti, parisuddhavimalabhāvaṁ dassenti, pāpehi asaṁvāsiyabhāvaṁ dassenti, duppaṭivedhabhāvaṁ dassenti, bahusaṁvararakkhiyabhāvaṁ dassenti.
Api ca, mahārāja, ye hīnāyāvattanti, te jinasāsanassa pañca atuliye guṇe dassenti. Katame pañca? Bhūmimahantabhāvaṁ dassenti, parisuddhavimalabhāvaṁ dassenti, pāpehi asaṁvāsiyabhāvaṁ dassenti, duppaṭivedhabhāvaṁ dassenti, bahusaṁvararakkhiyabhāvaṁ dassenti.
Kathaṁ bhūmimahantabhāvaṁ dassenti? Yathā, mahārāja, puriso adhano hīnajacco nibbiseso buddhiparihīno mahārajjaṁ paṭilabhitvā na cirasseva paripatati paridhaṁsati parihāyati yasato, na sakkoti issariyaṁ sandhāretuṁ. Kiṅkāraṇaṁ? Mahantattā issariyassa. Evameva kho, mahārāja, ye keci nibbisesā akatapuññā buddhiparihīnā jinasāsane pabbajanti, te taṁ pabbajjaṁ pavaruttamaṁ sandhāretuṁ avisahantā na cirasseva jinasāsanā paripatitvā paridhaṁsitvā parihāyitvā hīnāyāvattanti, na sakkonti jinasāsanaṁ sandhāretuṁ. Kiṅkāraṇaṁ? Mahantattā jinasāsanabhūmiyā. Evaṁ bhūmimahantabhāvaṁ dassenti.
Kathaṁ bhūmimahantabhāvaṁ dassenti?
Yathā, mahārāja, puriso adhano hīnajacco nibbiseso buddhiparihīno mahārajjaṁ paṭilabhitvā na cirasseva paripatati paridhaṁsati parihāyati yasato, na sakkoti issariyaṁ sandhāretuṁ.
Evameva kho, mahārāja, ye keci nibbisesā akatapuññā buddhiparihīnā jinasāsane pabbajanti, te taṁ pabbajjaṁ pavaruttamaṁ sandhāretuṁ avisahantā na cirasseva jinasāsanā paripatitvā paridhaṁsitvā parihāyitvā hīnāyāvattanti, na sakkonti jinasāsanaṁ sandhāretuṁ.
Mahantattā jinasāsanabhūmiyā.
Evaṁ bhūmimahantabhāvaṁ dassenti.
Kathaṁ bhūmimahantabhāvaṁ dassenti? Yathā, mahārāja, puriso adhano hīnajacco nibbiseso buddhiparihīno mahārajjaṁ paṭilabhitvā na cirasseva paripatati paridhaṁsati parihāyati yasato, na sakkoti issariyaṁ sandhāretuṁ. Kiṅkāraṇaṁ? Mahantattā issariyassa. Evameva kho, mahārāja, ye keci nibbisesā akatapuññā buddhiparihīnā jinasāsane pabbajanti, te taṁ pabbajjaṁ pavaruttamaṁ sandhāretuṁ avisahantā na cirasseva jinasāsanā paripatitvā paridhaṁsitvā parihāyitvā hīnāyāvattanti, na sakkonti jinasāsanaṁ sandhāretuṁ. Kiṅkāraṇaṁ? Mahantattā jinasāsanabhūmiyā. Evaṁ bhūmimahantabhāvaṁ dassenti.
Kathaṁ parisuddhavimalabhāvaṁ dassenti? Yathā, mahārāja, vāri pokkharapatte vikirati vidhamati vidhaṁseti, na ṭhānamupagacchati nūpalimpati. Kiṅkāraṇaṁ? Parisuddhavimalattā padumassa. Evameva kho, mahārāja, ye keci saṭhā kūṭā vaṅkā kuṭilā visamadiṭṭhino jinasāsane pabbajanti, te parisuddhavimalanikkaṇṭakapaṇḍaravarappavarasāsanato na cirasseva vikiritvā vidhamitvā vidhaṁsetvā asaṇṭhahitvā anupalimpitvā hīnāyāvattanti. Kiṅkāraṇaṁ? Parisuddhavimalattā jinasāsanassa. Evaṁ parisuddhavimalabhāvaṁ dassenti.
Kathaṁ parisuddhavimalabhāvaṁ dassenti?
Yathā, mahārāja, vāri pokkharapatte vikirati vidhamati vidhaṁseti, na ṭhānamupagacchati nūpalimpati.
Parisuddhavimalattā padumassa.
Evameva kho, mahārāja, ye keci saṭhā kūṭā vaṅkā kuṭilā visamadiṭṭhino jinasāsane pabbajanti, te parisuddhavimalanikkaṇṭakapaṇḍaravarappavarasāsanato na cirasseva vikiritvā vidhamitvā vidhaṁsetvā asaṇṭhahitvā anupalimpitvā hīnāyāvattanti.
Parisuddhavimalattā jinasāsanassa.
Evaṁ parisuddhavimalabhāvaṁ dassenti.
Kathaṁ parisuddhavimalabhāvaṁ dassenti? Yathā, mahārāja, vāri pokkharapatte vikirati vidhamati vidhaṁseti, na ṭhānamupagacchati nūpalimpati. Kiṅkāraṇaṁ? Parisuddhavimalattā padumassa. Evameva kho, mahārāja, ye keci saṭhā kūṭā vaṅkā kuṭilā visamadiṭṭhino jinasāsane pabbajanti, te parisuddhavimalanikkaṇṭakapaṇḍaravarappavarasāsanato na cirasseva vikiritvā vidhamitvā vidhaṁsetvā asaṇṭhahitvā anupalimpitvā hīnāyāvattanti. Kiṅkāraṇaṁ? Parisuddhavimalattā jinasāsanassa. Evaṁ parisuddhavimalabhāvaṁ dassenti.
Kathaṁ pāpehi asaṁvāsiyabhāvaṁ dassenti? Yathā, mahārāja, mahāsamuddo na matena kuṇapena saṁvasati, yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippameva tīraṁ upaneti thalaṁ vā ussāreti. Kiṅkāraṇaṁ? Mahābhūtānaṁ bhavanattā mahāsamuddassa. Evameva kho, mahārāja, ye keci pāpakā asaṁvutā ahirikā akiriyā osannavīriyā kusītā kiliṭṭhā dujjanā manussā jinasāsane pabbajanti, te na cirasseva jinasāsanato arahantavimalakhīṇāsavamahābhūtabhavanato nikkhamitvā asaṁvasitvā hīnāyāvattanti. Kiṅkāraṇaṁ? Pāpehi asaṁvāsiyattā jinasāsanassa. Evaṁ pāpehi asaṁvāsiyabhāvaṁ dassenti.
Kathaṁ pāpehi asaṁvāsiyabhāvaṁ dassenti?
Yathā, mahārāja, mahāsamuddo na matena kuṇapena saṁvasati, yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippameva tīraṁ upaneti thalaṁ vā ussāreti.
Mahābhūtānaṁ bhavanattā mahāsamuddassa.
Evameva kho, mahārāja, ye keci pāpakā asaṁvutā ahirikā akiriyā osannavīriyā kusītā kiliṭṭhā dujjanā manussā jinasāsane pabbajanti, te na cirasseva jinasāsanato arahantavimalakhīṇāsavamahābhūtabhavanato nikkhamitvā asaṁvasitvā hīnāyāvattanti.
Pāpehi asaṁvāsiyattā jinasāsanassa.
Evaṁ pāpehi asaṁvāsiyabhāvaṁ dassenti.
Kathaṁ pāpehi asaṁvāsiyabhāvaṁ dassenti? Yathā, mahārāja, mahāsamuddo na matena kuṇapena saṁvasati, yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippameva tīraṁ upaneti thalaṁ vā ussāreti. Kiṅkāraṇaṁ? Mahābhūtānaṁ bhavanattā mahāsamuddassa. Evameva kho, mahārāja, ye keci pāpakā asaṁvutā ahirikā akiriyā osannavīriyā kusītā kiliṭṭhā dujjanā manussā jinasāsane pabbajanti, te na cirasseva jinasāsanato arahantavimalakhīṇāsavamahābhūtabhavanato nikkhamitvā asaṁvasitvā hīnāyāvattanti. Kiṅkāraṇaṁ? Pāpehi asaṁvāsiyattā jinasāsanassa. Evaṁ pāpehi asaṁvāsiyabhāvaṁ dassenti.
Kathaṁ duppaṭivedhabhāvaṁ dassenti? Yathā, mahārāja, ye keci achekā asikkhitā asippino mativippahīnā issāsā vālaggavedhaṁ avisahantā vigaḷanti pakkamanti. *issāsā → issatthā (bj, maku, pts-vp-pli1)Kiṅkāraṇaṁ? Saṇhasukhumaduppaṭivedhattā vālaggassa. Evameva kho, mahārāja, ye keci duppaññā jaḷā eḷamūgā mūḷhā dandhagatikā janā jinasāsane pabbajanti, te taṁ paramasaṇhasukhumacatusaccappaṭivedhaṁ paṭivijjhituṁ avisahantā jinasāsanā vigaḷitvā pakkamitvā na cirasseva hīnāyāvattanti. Kiṅkāraṇaṁ? Paramasaṇhasukhumaduppaṭivedhatāya saccānaṁ. Evaṁ duppaṭivedhabhāvaṁ dassenti.
Kathaṁ duppaṭivedhabhāvaṁ dassenti?
Yathā, mahārāja, ye keci achekā asikkhitā asippino mativippahīnā issāsā vālaggavedhaṁ avisahantā vigaḷanti pakkamanti. *issāsā → issatthā (bj, maku, pts-vp-pli1)
Saṇhasukhumaduppaṭivedhattā vālaggassa.
Evameva kho, mahārāja, ye keci duppaññā jaḷā eḷamūgā mūḷhā dandhagatikā janā jinasāsane pabbajanti, te taṁ paramasaṇhasukhumacatusaccappaṭivedhaṁ paṭivijjhituṁ avisahantā jinasāsanā vigaḷitvā pakkamitvā na cirasseva hīnāyāvattanti.
Paramasaṇhasukhumaduppaṭivedhatāya saccānaṁ.
Evaṁ duppaṭivedhabhāvaṁ dassenti.
Kathaṁ duppaṭivedhabhāvaṁ dassenti? Yathā, mahārāja, ye keci achekā asikkhitā asippino mativippahīnā issāsā vālaggavedhaṁ avisahantā vigaḷanti pakkamanti. *issāsā → issatthā (bj, maku, pts-vp-pli1)Kiṅkāraṇaṁ? Saṇhasukhumaduppaṭivedhattā vālaggassa. Evameva kho, mahārāja, ye keci duppaññā jaḷā eḷamūgā mūḷhā dandhagatikā janā jinasāsane pabbajanti, te taṁ paramasaṇhasukhumacatusaccappaṭivedhaṁ paṭivijjhituṁ avisahantā jinasāsanā vigaḷitvā pakkamitvā na cirasseva hīnāyāvattanti. Kiṅkāraṇaṁ? Paramasaṇhasukhumaduppaṭivedhatāya saccānaṁ. Evaṁ duppaṭivedhabhāvaṁ dassenti.
Kathaṁ bahusaṁvararakkhiyabhāvaṁ dassenti? Yathā, mahārāja, kocideva puriso mahatimahāyuddhabhūmimupagato parasenāya disāvidisāhi samantā parivārito sattihatthaṁ janamupentaṁ disvā bhīto osakkati paṭinivattati palāyati. Kiṅkāraṇaṁ? Bahuvidhayuddhamukharakkhaṇabhayā. Evameva kho, mahārāja, ye keci pāpakā asaṁvutā ahirikā akiriyā akkhantī capalā calitā ittarā bālajanā jinasāsane pabbajanti, te bahuvidhaṁ sikkhāpadaṁ parirakkhituṁ avisahantā osakkitvā paṭinivattitvā palāyitvā na cirasseva hīnāyāvattanti. Kiṅkāraṇaṁ? Bahuvidhasaṁvararakkhiyabhāvattā jinasāsanassa. Evaṁ bahuvidhasaṁvararakkhiyabhāvaṁ dassenti.
Kathaṁ bahusaṁvararakkhiyabhāvaṁ dassenti?
Yathā, mahārāja, kocideva puriso mahatimahāyuddhabhūmimupagato parasenāya disāvidisāhi samantā parivārito sattihatthaṁ janamupentaṁ disvā bhīto osakkati paṭinivattati palāyati.
Bahuvidhayuddhamukharakkhaṇabhayā.
Evameva kho, mahārāja, ye keci pāpakā asaṁvutā ahirikā akiriyā akkhantī capalā calitā ittarā bālajanā jinasāsane pabbajanti, te bahuvidhaṁ sikkhāpadaṁ parirakkhituṁ avisahantā osakkitvā paṭinivattitvā palāyitvā na cirasseva hīnāyāvattanti.
Bahuvidhasaṁvararakkhiyabhāvattā jinasāsanassa.
Evaṁ bahuvidhasaṁvararakkhiyabhāvaṁ dassenti.
Kathaṁ bahusaṁvararakkhiyabhāvaṁ dassenti? Yathā, mahārāja, kocideva puriso mahatimahāyuddhabhūmimupagato parasenāya disāvidisāhi samantā parivārito sattihatthaṁ janamupentaṁ disvā bhīto osakkati paṭinivattati palāyati. Kiṅkāraṇaṁ? Bahuvidhayuddhamukharakkhaṇabhayā. Evameva kho, mahārāja, ye keci pāpakā asaṁvutā ahirikā akiriyā akkhantī capalā calitā ittarā bālajanā jinasāsane pabbajanti, te bahuvidhaṁ sikkhāpadaṁ parirakkhituṁ avisahantā osakkitvā paṭinivattitvā palāyitvā na cirasseva hīnāyāvattanti. Kiṅkāraṇaṁ? Bahuvidhasaṁvararakkhiyabhāvattā jinasāsanassa. Evaṁ bahuvidhasaṁvararakkhiyabhāvaṁ dassenti.
Thalajuttamepi, mahārāja, vassikāgumbe kimividdhāni pupphāni honti, tāni aṅkurāni saṅkuṭitāni antarāyeva paripatanti, na ca tesu paripatitesu vassikāgumbo hīḷito nāma hoti. Yāni tattha ṭhitāni pupphāni, tāni sammā gandhena disāvidisaṁ abhibyāpenti. Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te jinasāsane kimividdhāni vassikāpupphāni viya vaṇṇagandharahitā nibbaṇṇākārasīlā abhabbā vepullāya, na ca tesaṁ hīnāyāvattanena jinasāsanaṁ hīḷitaṁ nāma hoti. Ye tattha ṭhitā bhikkhū, te sadevakaṁ lokaṁ sīlavaragandhena abhibyāpenti.
Thalajuttamepi, mahārāja, vassikāgumbe kimividdhāni pupphāni honti, tāni aṅkurāni saṅkuṭitāni antarāyeva paripatanti, na ca tesu paripatitesu vassikāgumbo hīḷito nāma hoti.
Yāni tattha ṭhitāni pupphāni, tāni sammā gandhena disāvidisaṁ abhibyāpenti.
Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te jinasāsane kimividdhāni vassikāpupphāni viya vaṇṇagandharahitā nibbaṇṇākārasīlā abhabbā vepullāya, na ca tesaṁ hīnāyāvattanena jinasāsanaṁ hīḷitaṁ nāma hoti.
Ye tattha ṭhitā bhikkhū, te sadevakaṁ lokaṁ sīlavaragandhena abhibyāpenti.
Thalajuttamepi, mahārāja, vassikāgumbe kimividdhāni pupphāni honti, tāni aṅkurāni saṅkuṭitāni antarāyeva paripatanti, na ca tesu paripatitesu vassikāgumbo hīḷito nāma hoti. Yāni tattha ṭhitāni pupphāni, tāni sammā gandhena disāvidisaṁ abhibyāpenti. Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te jinasāsane kimividdhāni vassikāpupphāni viya vaṇṇagandharahitā nibbaṇṇākārasīlā abhabbā vepullāya, na ca tesaṁ hīnāyāvattanena jinasāsanaṁ hīḷitaṁ nāma hoti. Ye tattha ṭhitā bhikkhū, te sadevakaṁ lokaṁ sīlavaragandhena abhibyāpenti.
Sālīnampi, mahārāja, nirātaṅkānaṁ lohitakānaṁ antare karumbhakaṁ nāma sālijāti uppajjitvā antarā yeva vinassati, na ca tassā vinaṭṭhattā lohitakasālī hīḷitā nāma honti. Ye tattha ṭhitā sālī, te rājūpabhogā honti. Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te lohitakasālīnamantare karumbhakā viya jinasāsane na vaḍḍhitvā vepullataṁ na pāpuṇitvā antarāyeva hīnāyāvattanti, na ca tesaṁ hīnāyāvattanena jinasāsanaṁ hīḷitaṁ nāma hoti. *vaḍḍhitvā vepullataṁ na pāpuṇitvā → vaḍḍhitvā vepullataṁ pāpuṇitvā (bj, pts-vp-pli1); vaḍḍhitvā vepullataṁ apāpuṇitvā (maku, mr)Ye tattha ṭhitā bhikkhū te arahattassa anucchavikā honti.
Sālīnampi, mahārāja, nirātaṅkānaṁ lohitakānaṁ antare karumbhakaṁ nāma sālijāti uppajjitvā antarā yeva vinassati, na ca tassā vinaṭṭhattā lohitakasālī hīḷitā nāma honti.
Ye tattha ṭhitā sālī, te rājūpabhogā honti.
Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te lohitakasālīnamantare karumbhakā viya jinasāsane na vaḍḍhitvā vepullataṁ na pāpuṇitvā antarāyeva hīnāyāvattanti, na ca tesaṁ hīnāyāvattanena jinasāsanaṁ hīḷitaṁ nāma hoti. *vaḍḍhitvā vepullataṁ na pāpuṇitvā → vaḍḍhitvā vepullataṁ pāpuṇitvā (bj, pts-vp-pli1); vaḍḍhitvā vepullataṁ apāpuṇitvā (maku, mr)
Ye tattha ṭhitā bhikkhū te arahattassa anucchavikā honti.
Sālīnampi, mahārāja, nirātaṅkānaṁ lohitakānaṁ antare karumbhakaṁ nāma sālijāti uppajjitvā antarā yeva vinassati, na ca tassā vinaṭṭhattā lohitakasālī hīḷitā nāma honti. Ye tattha ṭhitā sālī, te rājūpabhogā honti. Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te lohitakasālīnamantare karumbhakā viya jinasāsane na vaḍḍhitvā vepullataṁ na pāpuṇitvā antarāyeva hīnāyāvattanti, na ca tesaṁ hīnāyāvattanena jinasāsanaṁ hīḷitaṁ nāma hoti. *vaḍḍhitvā vepullataṁ na pāpuṇitvā → vaḍḍhitvā vepullataṁ pāpuṇitvā (bj, pts-vp-pli1); vaḍḍhitvā vepullataṁ apāpuṇitvā (maku, mr)Ye tattha ṭhitā bhikkhū te arahattassa anucchavikā honti.
Kāmadadassāpi, mahārāja, maṇiratanassa ekadesaṁ kakkasaṁ uppajjati, na ca tattha kakkasuppannattā maṇiratanaṁ hīḷitaṁ nāma hoti. *ekadesaṁ → ekadese (mr)Yaṁ tattha parisuddhaṁ maṇiratanassa, taṁ janassa hāsakaraṁ hoti. Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, kakkasā te jinasāsane papaṭikā, na ca tesaṁ hīnāyāvattanena jinasāsanaṁ hīḷitaṁ nāma hoti. Ye tattha ṭhitā bhikkhū, te devamanussānaṁ hāsajanakā honti.
Kāmadadassāpi, mahārāja, maṇiratanassa ekadesaṁ kakkasaṁ uppajjati, na ca tattha kakkasuppannattā maṇiratanaṁ hīḷitaṁ nāma hoti. *ekadesaṁ → ekadese (mr)
Yaṁ tattha parisuddhaṁ maṇiratanassa, taṁ janassa hāsakaraṁ hoti.
Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, kakkasā te jinasāsane papaṭikā, na ca tesaṁ hīnāyāvattanena jinasāsanaṁ hīḷitaṁ nāma hoti.
Ye tattha ṭhitā bhikkhū, te devamanussānaṁ hāsajanakā honti.
Kāmadadassāpi, mahārāja, maṇiratanassa ekadesaṁ kakkasaṁ uppajjati, na ca tattha kakkasuppannattā maṇiratanaṁ hīḷitaṁ nāma hoti. *ekadesaṁ → ekadese (mr)Yaṁ tattha parisuddhaṁ maṇiratanassa, taṁ janassa hāsakaraṁ hoti. Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, kakkasā te jinasāsane papaṭikā, na ca tesaṁ hīnāyāvattanena jinasāsanaṁ hīḷitaṁ nāma hoti. Ye tattha ṭhitā bhikkhū, te devamanussānaṁ hāsajanakā honti.
Jātisampannassapi, mahārāja, lohitacandanassa ekadesaṁ pūtikaṁ hoti appagandhaṁ. Na tena lohitacandanaṁ hīḷitaṁ nāma hoti. Yaṁ tattha apūtikaṁ sugandhaṁ, taṁ samantā vidhūpeti abhibyāpeti. Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te lohitacandanasārantare pūtikadesamiva chaḍḍanīyā jinasāsane, na ca tesaṁ hīnāyāvattanena jinasāsanaṁ hīḷitaṁ nāma hoti. Ye tattha ṭhitā bhikkhū, te sadevakaṁ lokaṁ sīlavaracandanagandhena anulimpayantī”ti.
Jātisampannassapi, mahārāja, lohitacandanassa ekadesaṁ pūtikaṁ hoti appagandhaṁ.
Na tena lohitacandanaṁ hīḷitaṁ nāma hoti.
Yaṁ tattha apūtikaṁ sugandhaṁ, taṁ samantā vidhūpeti abhibyāpeti.
Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te lohitacandanasārantare pūtikadesamiva chaḍḍanīyā jinasāsane, na ca tesaṁ hīnāyāvattanena jinasāsanaṁ hīḷitaṁ nāma hoti.
Ye tattha ṭhitā bhikkhū, te sadevakaṁ lokaṁ sīlavaracandanagandhena anulimpayantī”ti.
Jātisampannassapi, mahārāja, lohitacandanassa ekadesaṁ pūtikaṁ hoti appagandhaṁ. Na tena lohitacandanaṁ hīḷitaṁ nāma hoti. Yaṁ tattha apūtikaṁ sugandhaṁ, taṁ samantā vidhūpeti abhibyāpeti. Evameva kho, mahārāja, ye te jinasāsane pabbajitvā hīnāyāvattanti, te lohitacandanasārantare pūtikadesamiva chaḍḍanīyā jinasāsane, na ca tesaṁ hīnāyāvattanena jinasāsanaṁ hīḷitaṁ nāma hoti. Ye tattha ṭhitā bhikkhū, te sadevakaṁ lokaṁ sīlavaracandanagandhena anulimpayantī”ti.
“Sādhu, bhante nāgasena, tena tena anucchavikena tena tena sadisena kāraṇena niravajjamanupāpitaṁ jinasāsanaṁ seṭṭhabhāvena paridīpitaṁ, hīnāyāvattamānāpi te jinasāsanassa seṭṭhabhāvaṁyeva paridīpentī”ti.
“Sādhu, bhante nāgasena, tena tena anucchavikena tena tena sadisena kāraṇena niravajjamanupāpitaṁ jinasāsanaṁ seṭṭhabhāvena paridīpitaṁ, hīnāyāvattamānāpi te jinasāsanassa seṭṭhabhāvaṁyeva paridīpentī”ti.
“Sādhu, bhante nāgasena, tena tena anucchavikena tena tena sadisena kāraṇena niravajjamanupāpitaṁ jinasāsanaṁ seṭṭhabhāvena paridīpitaṁ, hīnāyāvattamānāpi te jinasāsanassa seṭṭhabhāvaṁyeva paridīpentī”ti.
Hīnāyāvattanapañho pañcamo.
Hīnāyāvattanapañho pañcamo.
Hīnāyāvattanapañho pañcamo.