About Pāṭikaputta

So I have heard. At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying in the land of the Mallas, near the Mallian town named Anupiya.*This late sutta satirizes the failings of Sunakkhatta in a fashion so broad that it borders on slapstick. The town of Anupiya is mentioned only here. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Anupiya for alms. Then it occurred to him, “It’s too early to wander for alms in Anupiya. Why don’t I go to visit the wanderer of the Bhaggava clan in his monastery?”*The Bhaggava clan was descended from the ancient sage Bhagu (Sanskrit Bhṛgu). They received the gift of fire conveyed by Mātariśvan the wind from the god Agni (eg. Rig Veda 1.60.1). In Pali they appear as potters (eg. MN 81:19.3, MN 140:1.3, SN 1.50:11.2, SN 2.24:12.2). Archaeologists refer to the strata around the Buddha’s time as the Northern Black Polished Ware culture on account of the distinctive highly glazed polish that was achieved on the pottery of the time. This, together with the production of iron, marked a significant advance in the mastery of fire. Thus potters were no mere humble craftsmen, but leading technological innovators.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā mallesu viharati anupiyaṁ nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario mallānaṁ nigamo.*anupiyaṁ nāma → anupiyā nāma (bj); anuppiyaṁ nāma (sya-all) Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya anupiyaṁ piṇḍāya pāvisi. Atha kho bhagavato etadahosi: “atippago kho tāva anupiyāyaṁ piṇḍāya carituṁ.*anupiyāyaṁ → anupiyāya (pts1ed); anupiyaṁ (mr) Yannūnāhaṁ yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkameyyan”ti.

So I have heard. Evaṁ me sutaṁ—At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying in the land of the Mallas, near the Mallian town named Anupiya.*This late sutta satirizes the failings of Sunakkhatta in a fashion so broad that it borders on slapstick. The town of Anupiya is mentioned only here.ekaṁ samayaṁ bhagavā mallesu viharati anupiyaṁ nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario mallānaṁ nigamo.*anupiyaṁ nāma → anupiyā nāma (bj); anuppiyaṁ nāma (sya-all)Then the Buddha robed up in the morning and, taking his bowl and robe, entered Anupiya for alms. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya anupiyaṁ piṇḍāya pāvisi. Then it occurred to him, Atha kho bhagavato etadahosi: “It’s too early to wander for alms in Anupiya. “atippago kho tāva anupiyāyaṁ piṇḍāya carituṁ.*anupiyāyaṁ → anupiyāya (pts1ed); anupiyaṁ (mr)Why don’t I go to visit the wanderer of the Bhaggava clan in his monastery?”*The Bhaggava clan was descended from the ancient sage Bhagu (Sanskrit Bhṛgu). They received the gift of fire conveyed by Mātariśvan the wind from the god Agni (eg. Rig Veda 1.60.1). In Pali they appear as potters (eg. MN 81:19.3, MN 140:1.3, SN 1.50:11.2, SN 2.24:12.2). Archaeologists refer to the strata around the Buddha’s time as the Northern Black Polished Ware culture on account of the distinctive highly glazed polish that was achieved on the pottery of the time. This, together with the production of iron, marked a significant advance in the mastery of fire. Thus potters were no mere humble craftsmen, but leading technological innovators.Yannūnāhaṁ yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkameyyan”ti.

So that’s what he did. Then the wanderer of the Bhaggava clan said to the Buddha, “Let the Blessed One come, sir! Welcome to the Blessed One, sir! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, here, a seat is ready.”

Atha kho bhagavā yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkami. Atha kho bhaggavagotto paribbājako bhagavantaṁ etadavoca: “etu kho, 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, bhagavā. Svāgataṁ, bhante, bhagavato. Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. Nisīdatu, bhante, bhagavā, idamāsanaṁ paññattan”ti.

So that’s what he did. Atha kho bhagavā yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkami. Then the wanderer of the Bhaggava clan said to the Buddha, Atha kho bhaggavagotto paribbājako bhagavantaṁ etadavoca: “Let the Blessed One come, sir! “etu kho, 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, bhagavā. Welcome to the Blessed One, sir! Svāgataṁ, bhante, bhagavato. It’s been a long time since you took the opportunity to come here. Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. Please, sir, sit down, here, a seat is ready.” Nisīdatu, bhante, bhagavā, idamāsanaṁ paññattan”ti.

The Buddha sat on the seat spread out, while the wanderer of the Bhaggava clan took a low seat, sat to one side, and said to the Buddha, “Sir, a few days ago Sunakkhatta the Licchavi came to me and said:*Sunakkhatta’s dismal spiritual career began when he met the Buddha in MN 105. In DN 6:5.3 we learn that, after being ordained three years, he spoke of his limited success in meditation. The current sutta and MN 12 deal with Sunakkhatta’s bitter criticisms of the Buddha shortly after his disrobal. ‘Now, Bhaggava, I have disavowed the Buddha. Now I no longer live dedicated to him.’ Sir, is what Sunakkhatta said true?”

Nisīdi bhagavā paññatte āsane. Bhaggavagottopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho bhaggavagotto paribbājako bhagavantaṁ etadavoca: “purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca: ‘paccakkhāto dāni mayā, bhaggava, bhagavā. Na dānāhaṁ bhagavantaṁ uddissa viharāmī’ti. Kaccetaṁ, bhante, tatheva, yathā sunakkhatto licchaviputto avacā”ti?

The Buddha sat on the seat spread out, Nisīdi bhagavā paññatte āsane. while the wanderer of the Bhaggava clan took a low seat, sat to one side, Bhaggavagottopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. and said to the Buddha, Ekamantaṁ nisinno kho bhaggavagotto paribbājako bhagavantaṁ etadavoca: “Sir, a few days ago Sunakkhatta the Licchavi came to me and said:*Sunakkhatta’s dismal spiritual career began when he met the Buddha in MN 105. In DN 6:5.3 we learn that, after being ordained three years, he spoke of his limited success in meditation. The current sutta and MN 12 deal with Sunakkhatta’s bitter criticisms of the Buddha shortly after his disrobal.“purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca: ‘Now, Bhaggava, I have disavowed the Buddha. ‘paccakkhāto dāni mayā, bhaggava, bhagavā. Now I no longer live dedicated to him.’ Na dānāhaṁ bhagavantaṁ uddissa viharāmī’ti. Sir, is what Sunakkhatta said true?” Kaccetaṁ, bhante, tatheva, yathā sunakkhatto licchaviputto avacā”ti?

A few days ago Sunakkhatta the Licchavi came to me, bowed, sat down to one side, and said: ‘Now I disavow the Buddha! Now I shall no longer live dedicated to you.’

Purimāni, bhaggava, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhaggava, sunakkhatto licchaviputto maṁ etadavoca: ‘paccakkhāmi dānāhaṁ, bhante, bhagavantaṁ. Na dānāhaṁ, bhante, bhagavantaṁ uddissa viharissāmī’ti.

A few days ago Sunakkhatta the Licchavi came to me, bowed, sat down to one side, and said: Purimāni, bhaggava, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhaggava, sunakkhatto licchaviputto maṁ etadavoca: ‘Now I disavow the Buddha! ‘paccakkhāmi dānāhaṁ, bhante, bhagavantaṁ. Now I shall no longer live dedicated to you.’ Na dānāhaṁ, bhante, bhagavantaṁ uddissa viharissāmī’ti.

When Sunakkhatta said this, I said to him, ‘But Sunakkhatta, did I ever say to you: “Come, live dedicated to me”?’*A candidate for ordination is expected to go for refuge to the Buddha, and may be said to live dedicated (uddissa) to him (Kd 1:23.4.1). Moreover, a noble disciple is unable to dedicate themselves to another teacher (AN 1.276:1.1). But when the Buddha called candidates to go forth, he spoke of practice rather than personal devotion: “Come, monk. The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” (Kd 1:6.32.3)

Evaṁ vutte, ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ, ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhī’ti?

When Sunakkhatta said this, I said to him, Evaṁ vutte, ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘But Sunakkhatta, did I ever say to you: ‘api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ, “Come, live dedicated to me”?’*A candidate for ordination is expected to go for refuge to the Buddha, and may be said to live dedicated (uddissa) to him (Kd 1:23.4.1). Moreover, a noble disciple is unable to dedicate themselves to another teacher (AN 1.276:1.1). But when the Buddha called candidates to go forth, he spoke of practice rather than personal devotion: “Come, monk. The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” (Kd 1:6.32.3)ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhī’ti?

‘Or did you ever say to me: “Sir, I shall live dedicated to the Buddha”?’

‘Tvaṁ vā pana maṁ evaṁ avaca— ahaṁ, bhante, bhagavantaṁ uddissa viharissāmī’ti?

‘Or did you ever say to me: ‘Tvaṁ vā pana maṁ evaṁ avaca—“Sir, I shall live dedicated to the Buddha”?’ ahaṁ, bhante, bhagavantaṁ uddissa viharissāmī’ti?

‘So it seems that I did not ask you to live dedicated to me, nor did you say you would live dedicated to me. In that case, you futile man, who are you and what do you disavow? See how far you have strayed!’

‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi— ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhīti. Napi kira maṁ tvaṁ vadesi— ahaṁ, bhante, bhagavantaṁ uddissa viharissāmīti. Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti.*yāvañca → yāva ca (csp1ed)

‘So it seems that I did not ask you to ‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi—live dedicated to me, ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhīti. nor did you say you would Napi kira maṁ tvaṁ vadesi—live dedicated to me. ahaṁ, bhante, bhagavantaṁ uddissa viharissāmīti. In that case, you futile man, who are you and what do you disavow? Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? See how far you have strayed!’ Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti.*yāvañca → yāva ca (csp1ed)

‘But Sunakkhatta, did I ever say to you: “Come, live dedicated to me and I will perform a superhuman demonstration of psychic power for you”?’

‘Api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ— ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmī’ti?

‘But Sunakkhatta, did I ever say to you: ‘Api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ—“Come, live dedicated to me and I will perform a superhuman demonstration of psychic power for you”?’ ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmī’ti?

‘Or did you ever say to me: “Sir, I shall live dedicated to the Buddha, and the Buddha will perform a superhuman demonstration of psychic power for me”?’

‘Tvaṁ vā pana maṁ evaṁ avaca—*Tvaṁ vā → tvañca (csp1ed) ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me uttari manussadhammā iddhipāṭihāriyaṁ karissatī’ti?

‘Or did you ever say to me: ‘Tvaṁ vā pana maṁ evaṁ avaca—*Tvaṁ vā → tvañca (csp1ed)“Sir, I shall live dedicated to the Buddha, and the Buddha will perform a superhuman demonstration of psychic power for me”?’ ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me uttari manussadhammā iddhipāṭihāriyaṁ karissatī’ti?

‘So it seems that I did not ask this of you, and you did not require it of me. In that case, you futile man, who are you and what do you disavow? What do you think, Sunakkhatta? Whether or not there is a demonstration of psychic power, does my teaching lead someone who practices it to the goal of the complete ending of suffering?’

‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi— ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmīti; napi kira maṁ tvaṁ vadesi— ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me uttari manussadhammā iddhipāṭihāriyaṁ karissatīti. Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? Taṁ kiṁ maññasi, sunakkhatta, kate vā uttari manussadhammā iddhipāṭihāriye akate vā uttari manussadhammā iddhipāṭihāriye yassatthāya mayā dhammo desito so niyyāti takkarassa sammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario dukkhakkhayāyā’ti?

‘So it seems that I did not ask this of you, and you did not require it of me. ‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi—ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmīti; napi kira maṁ tvaṁ vadesi—ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me uttari manussadhammā iddhipāṭihāriyaṁ karissatīti. In that case, you futile man, who are you and what do you disavow? Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? What do you think, Sunakkhatta? Taṁ kiṁ maññasi, sunakkhatta, Whether or not there is a demonstration of psychic power, does my teaching lead someone who practices it to the goal of the complete ending of suffering?’ kate vā uttari manussadhammā iddhipāṭihāriye akate vā uttari manussadhammā iddhipāṭihāriye yassatthāya mayā dhammo desito so niyyāti takkarassa sammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario dukkhakkhayāyā’ti?

‘So it seems that whether or not there is a demonstration of psychic power, my teaching leads someone who practices it to the goal of the complete ending of suffering. In that case, what is the point of superhuman demonstrations of psychic power? See how far you have strayed, you silly man!’

‘Iti kira, sunakkhatta, kate vā uttari manussadhammā iddhipāṭihāriye, akate vā uttari manussadhammā iddhipāṭihāriye, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkhatta, kiṁ uttari manussadhammā iddhipāṭihāriyaṁ kataṁ karissati? Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti.*yāvañca → yāva ca (csp1ed)

‘So it seems that whether or not there is a demonstration of psychic power, my teaching leads someone who practices it to the goal of the complete ending of suffering. ‘Iti kira, sunakkhatta, kate vā uttari manussadhammā iddhipāṭihāriye, akate vā uttari manussadhammā iddhipāṭihāriye, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. In that case, what is the point of superhuman demonstrations of psychic power? Tatra, sunakkhatta, kiṁ uttari manussadhammā iddhipāṭihāriyaṁ kataṁ karissati? See how far you have strayed, you silly man!’ Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti.*yāvañca → yāva ca (csp1ed)

‘But Sunakkhatta, did I ever say to you: “Come, live dedicated to me and I will describe the origin of the world to you”?’

‘Api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ— ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmī’ti?

‘But Sunakkhatta, did I ever say to you: ‘Api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ—“Come, live dedicated to me and I will describe the origin of the world to you”?’ ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmī’ti?

‘Or did you ever say to me: “Sir, I shall live dedicated to the Buddha, and the Buddha will describe the origin of the world to me”?’

‘Tvaṁ vā pana maṁ evaṁ avaca— ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me aggaññaṁ paññapessatī’ti?

‘Or did you ever say to me: ‘Tvaṁ vā pana maṁ evaṁ avaca—“Sir, I shall live dedicated to the Buddha, and the Buddha will describe the origin of the world to me”?’ ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me aggaññaṁ paññapessatī’ti?

‘So it seems that I did not ask this of you, and you did not require it of me. In that case, you futile man, who are you and what do you disavow? What do you think, Sunakkhatta? Whether or not the origin of the world is described, does my teaching lead someone who practices it to the goal of the complete ending of suffering?’

‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi— ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmīti. Napi kira maṁ tvaṁ vadesi— ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me aggaññaṁ paññapessatīti. Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? Taṁ kiṁ maññasi, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti?

‘So it seems that I did not ask this of you, and you did not require it of me. ‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi—ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmīti. Napi kira maṁ tvaṁ vadesi—ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me aggaññaṁ paññapessatīti. In that case, you futile man, who are you and what do you disavow? Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? What do you think, Sunakkhatta? Taṁ kiṁ maññasi, sunakkhatta, Whether or not the origin of the world is described, does my teaching lead someone who practices it to the goal of the complete ending of suffering?’ paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti?

‘So it seems that whether or not the origin of the world is described, my teaching leads someone who practices it to the goal of the complete ending of suffering. In that case, what is the point of describing the origin of the world? See how far you have strayed, you silly man!

‘Iti kira, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkhatta, kiṁ aggaññaṁ paññattaṁ karissati? Passa, moghapurisa, yāvañca te idaṁ aparaddhaṁ.

‘So it seems that whether or not the origin of the world is described, my teaching leads someone who practices it to the goal of the complete ending of suffering. ‘Iti kira, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. In that case, what is the point of describing the origin of the world? Tatra, sunakkhatta, kiṁ aggaññaṁ paññattaṁ karissati? See how far you have strayed, you silly man! Passa, moghapurisa, yāvañca te idaṁ aparaddhaṁ.

In many ways, Sunakkhatta, you have praised me like this in the Vajjian capital: “That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.”

Anekapariyāyena kho te, sunakkhatta, mama vaṇṇo bhāsito vajjigāme— itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavāti. Iti kho te, sunakkhatta, anekapariyāyena mama vaṇṇo bhāsito vajjigāme.

In many ways, Sunakkhatta, you have praised me like this in the Vajjian capital: Anekapariyāyena kho te, sunakkhatta, mama vaṇṇo bhāsito vajjigāme—“That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.” itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavāti. Iti kho te, sunakkhatta, anekapariyāyena mama vaṇṇo bhāsito vajjigāme.

In many ways you have praised the teaching like this in the Vajjian capital: “The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

Anekapariyāyena kho te, sunakkhatta, dhammassa vaṇṇo bhāsito vajjigāme— svākkhātosvākkhātoBien expuesto, explicado o proclamado. Como cualidad del Dhamma, indica que la enseñanza ha sido correctamente expuesta por el Buddha. Svākkhāto es la forma nominativa masculina singular de svākkhāta y concuerda con dhammo.Ver en el glosario bhagavatā dhammo sandiṭṭhikosandiṭṭhikoDirectamente visible o cognoscible aquí y ahora. Como cualidad del Dhamma, indica que puede comprobarse en la experiencia presente mediante la práctica y no solo aceptarse por testimonio o creencia.Ver en el glosario akālikoakāliko1. Atemporal; no condicionado por el tiempo. 2. Como cualidad del Dhamma, indica que la enseñanza puede ser verificada sin depender de una época, estación o espera futura. 3. En esta misma vidaVer en el glosario ehipassikoehipassikoDigno de la invitación «ven y mira». Como cualidad del Dhamma, indica que la enseñanza está abierta al examen e invita a acercarse y comprobarla directamente mediante la práctica.Ver en el glosario opaneyyiko paccattaṁ veditabbo viññūhīti. Iti kho te, sunakkhatta, anekapariyāyena dhammassa vaṇṇo bhāsito vajjigāme.

In many ways you have praised the teaching like this in the Vajjian capital: Anekapariyāyena kho te, sunakkhatta, dhammassa vaṇṇo bhāsito vajjigāme—“The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” svākkhātosvākkhātoBien expuesto, explicado o proclamado. Como cualidad del Dhamma, indica que la enseñanza ha sido correctamente expuesta por el Buddha. Svākkhāto es la forma nominativa masculina singular de svākkhāta y concuerda con dhammo.Ver en el glosario bhagavatā dhammo sandiṭṭhikosandiṭṭhikoDirectamente visible o cognoscible aquí y ahora. Como cualidad del Dhamma, indica que puede comprobarse en la experiencia presente mediante la práctica y no solo aceptarse por testimonio o creencia.Ver en el glosario akālikoakāliko1. Atemporal; no condicionado por el tiempo. 2. Como cualidad del Dhamma, indica que la enseñanza puede ser verificada sin depender de una época, estación o espera futura. 3. En esta misma vidaVer en el glosario ehipassikoehipassikoDigno de la invitación «ven y mira». Como cualidad del Dhamma, indica que la enseñanza está abierta al examen e invita a acercarse y comprobarla directamente mediante la práctica.Ver en el glosario opaneyyiko paccattaṁ veditabbo viññūhīti. Iti kho te, sunakkhatta, anekapariyāyena dhammassa vaṇṇo bhāsito vajjigāme.

In many ways you have praised the SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario like this in the Vajjian capital: “The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.”

Anekapariyāyena kho te, sunakkhatta, saṅghassa vaṇṇo bhāsito vajjigāme— suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassāti. Iti kho te, sunakkhatta, anekapariyāyena saṅghassa vaṇṇo bhāsito vajjigāme.

In many ways you have praised the SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario like this in the Vajjian capital: Anekapariyāyena kho te, sunakkhatta, saṅghassa vaṇṇo bhāsito vajjigāme—“The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.” suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassāti. Iti kho te, sunakkhatta, anekapariyāyena saṅghassa vaṇṇo bhāsito vajjigāme.

I declare this to you, Sunakkhatta, I announce this to you! There will be those who say that Sunakkhatta was unable to lead the spiritual life under the ascetic Gotama. That’s why he resigned the training and returned to a lesser life. That’s what they’ll say.’

Ārocayāmi kho te, sunakkhatta, paṭivedayāmi kho te, sunakkhatta. Bhavissanti kho te, sunakkhatta, vattāro, no visahi sunakkhatto licchaviputto samaṇe gotame brahmacariyaṁ carituṁ, so avisahanto sikkhaṁ paccakkhāya hīnāyāvattoti. Iti kho te, sunakkhatta, bhavissanti vattāro’ti.

I declare this to you, Sunakkhatta, I announce this to you! Ārocayāmi kho te, sunakkhatta, paṭivedayāmi kho te, sunakkhatta. There will be those who say that Sunakkhatta was unable to lead the spiritual life under the ascetic Gotama. That’s why he resigned the training and returned to a lesser life. Bhavissanti kho te, sunakkhatta, vattāro, no visahi sunakkhatto licchaviputto samaṇe gotame brahmacariyaṁ carituṁ, so avisahanto sikkhaṁ paccakkhāya hīnāyāvattoti. That’s what they’ll say.’ Iti kho te, sunakkhatta, bhavissanti vattāro’ti.

Bhaggava, this one time I was staying in the land of the Kurus where they have a town named Uttarakā.*There are at least eight spellings for this tribe, including thulu, bumu and khulu. Below we meet a member of the ruling clan of the tribe named korakhattiya. I propose that kora is “of Kuru” by way of secondary derivation; cp. Koravya as a regular name for the kings of Kuru. Thus korakhattiya is not a personal name, but rather “the aristocrat of Kuru”. The name of the city uttarakā means “northern”, and Kuru is indeed northern. Occam’s razor would urge us not to assume the existence of an otherwise unknown tribe on such a dubious term when it can be explained more parsimoniously as an ancient misspelling of Kuru. The Chinese at DA 15 (T 1, 67a15) has 白土 (“white clay”), which does not seem to clear it up. Then I robed up in the morning and, taking my bowl and robe, entered Uttarakā for alms with Sunakkhatta the Licchavi as my second monk. Now at that time a naked ascetic who was an aristocrat of Kuru had taken a vow to behave like a dog. When food is tossed on the ground, he gets down on all fours, eating and devouring it just with his mouth.*This practice is further described, along with the “cow vow”, at MN 57.

Ekamidāhaṁ, bhaggava, samayaṁ thūlūsu viharāmi uttarakā nāma thūlūnaṁ nigamo.*thūlūsu → bumūsu (bj, pts1ed) | ayaṁ → arahaṁ (bj, sya-all, pts1ed) Atha khvāhaṁ, bhaggava, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sunakkhattena licchaviputtena pacchāsamaṇena uttarakaṁ piṇḍāya pāvisiṁ. Tena kho pana samayena acelo korakkhattiyo kukkuravatiko catukkuṇḍiko chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjati.*catukkuṇḍiko → catukuṇḍiko (bj, pts1ed); catukoṇḍiko (cck, csp1ed); catukkoṇḍiko (sya1ed, sya2ed)

Bhaggava, this one time I was staying in the land of the Kurus where they have a town named Uttarakā.*There are at least eight spellings for this tribe, including thulu, bumu and khulu. Below we meet a member of the ruling clan of the tribe named korakhattiya. I propose that kora is “of Kuru” by way of secondary derivation; cp. Koravya as a regular name for the kings of Kuru. Thus korakhattiya is not a personal name, but rather “the aristocrat of Kuru”. The name of the city uttarakā means “northern”, and Kuru is indeed northern. Occam’s razor would urge us not to assume the existence of an otherwise unknown tribe on such a dubious term when it can be explained more parsimoniously as an ancient misspelling of Kuru. The Chinese at DA 15 (T 1, 67a15) has 白土 (“white clay”), which does not seem to clear it up.Ekamidāhaṁ, bhaggava, samayaṁ thūlūsu viharāmi uttarakā nāma thūlūnaṁ nigamo.*thūlūsu → bumūsu (bj, pts1ed) | ayaṁ → arahaṁ (bj, sya-all, pts1ed)Then I robed up in the morning and, taking my bowl and robe, entered Uttarakā for alms with Sunakkhatta the Licchavi as my second monk. Atha khvāhaṁ, bhaggava, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sunakkhattena licchaviputtena pacchāsamaṇena uttarakaṁ piṇḍāya pāvisiṁ. Now at that time a naked ascetic who was an aristocrat of Kuru had taken a vow to behave like a dog. When food is tossed on the ground, he gets down on all fours, eating and devouring it just with his mouth.*This practice is further described, along with the “cow vow”, at MN 57.Tena kho pana samayena acelo korakkhattiyo kukkuravatiko catukkuṇḍiko chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjati.*catukkuṇḍiko → catukuṇḍiko (bj, pts1ed); catukoṇḍiko (cck, csp1ed); catukkoṇḍiko (sya1ed, sya2ed)

Sunakkhatta saw him doing this and thought, ‘That ascetic is a holy man!’*“Holy man” is sādhurūpo (cp. Dhp 263, AN 6.54:26.1).

Addasā kho, bhaggava, sunakkhatto licchaviputto acelaṁ korakkhattiyaṁ kukkuravatikaṁ catukkuṇḍikaṁ chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādantaṁ mukheneva bhuñjantaṁ. Disvānassa etadahosi: ‘sādhurūpo vata bho ayaṁ samaṇo catukkuṇḍiko chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjatī’ti.

Sunakkhatta saw him doing this Addasā kho, bhaggava, sunakkhatto licchaviputto acelaṁ korakkhattiyaṁ kukkuravatikaṁ catukkuṇḍikaṁ chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādantaṁ mukheneva bhuñjantaṁ. and thought, Disvānassa etadahosi: ‘That ascetic is a holy man!’*“Holy man” is sādhurūpo (cp. Dhp 263, AN 6.54:26.1).‘sādhurūpo vata bho ayaṁ samaṇo catukkuṇḍiko chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjatī’ti.

Then, knowing Sunakkhatta’s train of thought, I said to him, ‘Don’t you claim to be an ascetic who follows the Sakyan, you silly man?’

Atha khvāhaṁ, bhaggava, sunakkhattassa licchaviputtassa cetasā cetoparivitakkamaññāya sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti.*moghapurisa, samaṇo sakyaputtiyo → moghapurisa sakyaputtiyo (sya-all, pts1ed)

Then, knowing Sunakkhatta’s train of thought, I said to him, Atha khvāhaṁ, bhaggava, sunakkhattassa licchaviputtassa cetasā cetoparivitakkamaññāya sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘Don’t you claim to be an ascetic who follows the Sakyan, you silly man?’ ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti.*moghapurisa, samaṇo sakyaputtiyo → moghapurisa sakyaputtiyo (sya-all, pts1ed)

‘But why does the Buddha say this to me?’

‘Kiṁ pana maṁ, bhante, bhagavā evamāha: “tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī”’ti?

‘But why does the Buddha say this to me?’ ‘Kiṁ pana maṁ, bhante, bhagavā evamāha: “tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī”’ti?

‘When you saw that naked ascetic of Kuru, didn’t you think, “That ascetic is a holy man!”?’

‘Nanu te, sunakkhatta, imaṁ acelaṁ korakkhattiyaṁ kukkuravatikaṁ catukkuṇḍikaṁ chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādantaṁ mukheneva bhuñjantaṁ disvāna etadahosi— sādhurūpo vata bho ayaṁ samaṇo catukkuṇḍiko chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjatī’ti?

‘When you saw that naked ascetic of Kuru, didn’t you think, ‘Nanu te, sunakkhatta, imaṁ acelaṁ korakkhattiyaṁ kukkuravatikaṁ catukkuṇḍikaṁ chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādantaṁ mukheneva bhuñjantaṁ disvāna etadahosi—“That ascetic is a holy man!”?’ sādhurūpo vata bho ayaṁ samaṇo catukkuṇḍiko chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjatī’ti?

‘Yes, sir. But sir, are you jealous of the perfected ones?’

‘Evaṁ, bhante. Kiṁ pana, bhante, bhagavā arahattassa maccharāyatī’ti?

‘Yes, sir. ‘Evaṁ, bhante. But sir, are you jealous of the perfected ones?’ Kiṁ pana, bhante, bhagavā arahattassa maccharāyatī’ti?

‘I’m not jealous of the perfected ones, you silly man. Rather, you should give up this harmful misconception that has arisen in you. Don’t create lasting harm and suffering for yourself!

‘Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi. Api ca tuyhevetaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ, taṁ pajaha. Mā te ahosi dīgharattaṁ ahitāya dukkhāya.

‘I’m not jealous of the perfected ones, you silly man. ‘Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi. Rather, you should give up this harmful misconception that has arisen in you. Api ca tuyhevetaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ, taṁ pajaha. Don’t create lasting harm and suffering for yourself! Mā te ahosi dīgharattaṁ ahitāya dukkhāya.

That naked ascetic the aristocrat of Kuru, who you imagine to be a holy man, will die of flatulence in seven days.*Alasaka is otherwise unknown in early Pali. Sanskrit medical texts describe it as flatulent indigestion. This agrees with the subcommentary’s ajīraṇena āmarogena (“indigestion”). | In this sutta, the Buddha is depicted as making specific predictions about the future, whereas normally he does not and probably cannot. Rather, he makes conditional predictions that if such courses are pursued, such results will follow. And when he dies, he’ll be reborn in the very lowest rank of titans, named the Kālakañjas.*The terrifying Kālakañjas are mentioned at DN 20:12.5. And they’ll throw him in the charnel ground on a clump of vetiver. If you wish, Sunakkhatta, go to the aristocrat of Kuru and ask him whether he knows his own destiny. It’s possible that he will answer: “Reverend Sunakkhatta, I know my own destiny. I’ve been reborn in the very lowest rank of titans, named the Kālakañjas.”’

Yaṁ kho panetaṁ, sunakkhatta, maññasi acelaṁ korakkhattiyaṁ—sādhurūpo ayaṁ samaṇoti. So sattamaṁ divasaṁ alasakena kālaṁ karissati. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati.*kālakañcikā → kālakañjikā (bj, sya-all); kālakañjā (pts1ed) | Kālaṅkato → kālakato (bj, sya-all, pts1ed) Kālaṅkatañca naṁ bīraṇatthambake susāne chaḍḍessanti. Ākaṅkhamāno ca tvaṁ, sunakkhatta, acelaṁ korakkhattiyaṁ upasaṅkamitvā puccheyyāsi— jānāsi, āvuso korakkhattiya, attano gatinti? Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ te acelo korakkhattiyo byākarissati— jānāmi, āvuso sunakkhatta, attano gatiṁ; kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno’ti.

That naked ascetic the aristocrat of Kuru, who you imagine to be a holy man, will die of flatulence in seven days.*Alasaka is otherwise unknown in early Pali. Sanskrit medical texts describe it as flatulent indigestion. This agrees with the subcommentary’s ajīraṇena āmarogena (“indigestion”). | In this sutta, the Buddha is depicted as making specific predictions about the future, whereas normally he does not and probably cannot. Rather, he makes conditional predictions that if such courses are pursued, such results will follow.Yaṁ kho panetaṁ, sunakkhatta, maññasi acelaṁ korakkhattiyaṁ—sādhurūpo ayaṁ samaṇoti. So sattamaṁ divasaṁ alasakena kālaṁ karissati. And when he dies, he’ll be reborn in the very lowest rank of titans, named the Kālakañjas.*The terrifying Kālakañjas are mentioned at DN 20:12.5.Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati.*kālakañcikā → kālakañjikā (bj, sya-all); kālakañjā (pts1ed) | Kālaṅkato → kālakato (bj, sya-all, pts1ed)And they’ll throw him in the charnel ground on a clump of vetiver. Kālaṅkatañca naṁ bīraṇatthambake susāne chaḍḍessanti. If you wish, Sunakkhatta, go to the aristocrat of Kuru and ask him Ākaṅkhamāno ca tvaṁ, sunakkhatta, acelaṁ korakkhattiyaṁ upasaṅkamitvā puccheyyāsi—whether he knows his own destiny. jānāsi, āvuso korakkhattiya, attano gatinti? It’s possible that he will answer: Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ te acelo korakkhattiyo byākarissati—“Reverend Sunakkhatta, I know my own destiny. jānāmi, āvuso sunakkhatta, attano gatiṁ; I’ve been reborn in the very lowest rank of titans, named the Kālakañjas.”’ kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno’ti.

So, Bhaggava, Sunakkhatta went to see the aristocrat of Kuru and said to him, ‘Reverend aristocrat of Kuru, the ascetic Gotama has declared that you will die of flatulence in seven days. And when you die, you’ll be reborn in the very lowest rank of titans, named the Kālakañjas. And when you die, they’ll throw you in the charnel ground on a clump of vetiver. But by eating just a little food and drinking just a little water, you’ll prove what the ascetic Gotama says to be false.’

Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṁ korakkhattiyaṁ etadavoca: ‘byākato khosi, āvuso korakkhattiya, samaṇena gotamena— acelo korakkhattiyo sattamaṁ divasaṁ alasakena kālaṁ karissati. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati. Kālaṅkatañca naṁ bīraṇatthambake susāne chaḍḍessantīti. Yena tvaṁ, āvuso korakkhattiya, mattaṁ mattañca bhattaṁ bhuñjeyyāsi, mattaṁ mattañca pānīyaṁ piveyyāsi. Yathā samaṇassa gotamassa micchā assa vacanan’ti.

So, Bhaggava, Sunakkhatta went to see the aristocrat of Kuru and said to him, Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṁ korakkhattiyaṁ etadavoca: ‘Reverend aristocrat of Kuru, the ascetic Gotama has declared ‘byākato khosi, āvuso korakkhattiya, samaṇena gotamena—that you will die of flatulence in seven days. acelo korakkhattiyo sattamaṁ divasaṁ alasakena kālaṁ karissati. And when you die, you’ll be reborn in the very lowest rank of titans, named the Kālakañjas. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati. And when you die, they’ll throw you in the charnel ground on a clump of vetiver. Kālaṅkatañca naṁ bīraṇatthambake susāne chaḍḍessantīti. But by eating just a little food and drinking just a little water, Yena tvaṁ, āvuso korakkhattiya, mattaṁ mattañca bhattaṁ bhuñjeyyāsi, mattaṁ mattañca pānīyaṁ piveyyāsi. you’ll prove what the ascetic Gotama says to be false.’ Yathā samaṇassa gotamassa micchā assa vacanan’ti.

Then Sunakkhatta counted up the days until the seventh day, as happens when you have no faith in the Realized One. But on the seventh day, the naked ascetic who was an aristocrat of Kuru died of flatulence. And when he passed away, he was reborn in the very lowest rank of titans, named the Kālakañjas. And when he passed away, they threw him in the charnel ground on a clump of vetiver.

Atha kho, bhaggava, sunakkhatto licchaviputto ekadvīhikāya sattarattindivāni gaṇesi, yathā taṁ tathāgatassa asaddahamāno. Atha kho, bhaggava, acelo korakkhattiyo sattamaṁ divasaṁ alasakena kālamakāsi. kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajji. kālaṅkatañca naṁ bīraṇatthambake susāne chaḍḍesuṁ.

Then Sunakkhatta counted up the days until the seventh day, as happens when you have no faith in the Realized One. Atha kho, bhaggava, sunakkhatto licchaviputto ekadvīhikāya sattarattindivāni gaṇesi, yathā taṁ tathāgatassa asaddahamāno. But on the seventh day, the naked ascetic who was an aristocrat of Kuru died of flatulence. Atha kho, bhaggava, acelo korakkhattiyo sattamaṁ divasaṁ alasakena kālamakāsi. And when he passed away, he was reborn in the very lowest rank of titans, named the Kālakañjas. kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajji. And when he passed away, they threw him in the charnel ground on a clump of vetiver. kālaṅkatañca naṁ bīraṇatthambake susāne chaḍḍesuṁ.

Sunakkhatta the Licchavi heard about this. So he went to see the aristocrat of Kuru in the charnel ground on the clump of vetiver. There he struck him with his fist three times, ‘Reverend aristocrat of Kuru, do you know your destiny?’

Assosi kho, bhaggava, sunakkhatto licchaviputto: ‘acelo kira korakkhattiyo alasakena kālaṅkato bīraṇatthambake susāne chaḍḍito’ti. Atha kho, bhaggava, sunakkhatto licchaviputto yena bīraṇatthambakaṁ susānaṁ, yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṁ korakkhattiyaṁ tikkhattuṁ pāṇinā ākoṭesi: ‘jānāsi, āvuso korakkhattiya, attano gatin’ti?

Sunakkhatta the Licchavi heard about this. Assosi kho, bhaggava, sunakkhatto licchaviputto: ‘acelo kira korakkhattiyo alasakena kālaṅkato bīraṇatthambake susāne chaḍḍito’ti. So he went to see the aristocrat of Kuru in the charnel ground on the clump of vetiver. There he struck him with his fist three times, Atha kho, bhaggava, sunakkhatto licchaviputto yena bīraṇatthambakaṁ susānaṁ, yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṁ korakkhattiyaṁ tikkhattuṁ pāṇinā ākoṭesi: ‘Reverend aristocrat of Kuru, do you know your destiny?’ ‘jānāsi, āvuso korakkhattiya, attano gatin’ti?

Then the aristocrat of Kuru got up, rubbing his back with his hands, and said,*This whole passage is unprecedented in early Buddhism. If Sunakkhatta was indeed able to revive the dead with three punches, it would explain why he thought so little of the Buddha’s powers. But the ease with which this information is obtained contrasts with the elaborate failures of Pāyāsi (DN 23). ‘Reverend Sunakkhatta, I know my own destiny. I’ve been reborn in the very lowest rank of titans, named the Kālakañjas.’ After speaking, he fell flat right there.

Atha kho, bhaggava, acelo korakkhattiyo pāṇinā piṭṭhiṁ paripuñchanto vuṭṭhāsi. ‘Jānāmi, āvuso sunakkhatta, attano gatiṁ. Kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno’ti vatvā tattheva uttāno papati.*papati → paripati (bj, sya-all, mr)

Then the aristocrat of Kuru got up, rubbing his back with his hands, and said,*This whole passage is unprecedented in early Buddhism. If Sunakkhatta was indeed able to revive the dead with three punches, it would explain why he thought so little of the Buddha’s powers. But the ease with which this information is obtained contrasts with the elaborate failures of Pāyāsi (DN 23).Atha kho, bhaggava, acelo korakkhattiyo pāṇinā piṭṭhiṁ paripuñchanto vuṭṭhāsi. ‘Reverend Sunakkhatta, I know my own destiny. ‘Jānāmi, āvuso sunakkhatta, attano gatiṁ. I’ve been reborn in the very lowest rank of titans, named the Kālakañjas.’ After speaking, he fell flat right there. Kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno’ti vatvā tattheva uttāno papati.*papati → paripati (bj, sya-all, mr)

Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘What do you think, Sunakkhatta? Did the prediction I made about the aristocrat of Kuru turn out to be correct, or not?’

Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘Taṁ kiṁ maññasi, sunakkhatta, yatheva te ahaṁ acelaṁ korakkhattiyaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ, aññathā vā’ti?

Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘What do you think, Sunakkhatta? ‘Taṁ kiṁ maññasi, sunakkhatta, Did the prediction I made about the aristocrat of Kuru turn out to be correct, or not?’ yatheva te ahaṁ acelaṁ korakkhattiyaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ, aññathā vā’ti?

‘What do you think, Sunakkhatta? If that is so, has a superhuman demonstration of psychic power been performed or not?’

‘Taṁ kiṁ maññasi, sunakkhatta, yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ, akataṁ vā’ti?

‘What do you think, Sunakkhatta? ‘Taṁ kiṁ maññasi, sunakkhatta, If that is so, has a superhuman demonstration of psychic power been performed or not?’ yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ, akataṁ vā’ti?

‘Though I performed such a superhuman demonstration of psychic power you say this: “But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.” See how far you have strayed!’ Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell.

‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi— na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotīti. Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti. Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko.

‘Though I performed such a superhuman demonstration of psychic power you say this: ‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi—“But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.” na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotīti. See how far you have strayed!’ Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti. Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell. Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko.

This one time, Bhaggava, I was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time the naked ascetic Kaḷāramaṭṭaka was residing in Vesālī. And in the Vajjian capital he had reached the peak of material things and fame.*Spellings for Kaḷāramaṭṭaka vary greatly. He had undertaken these seven vows.*In these practices we see some examples of the vows or observances (vata) that Buddha rejected as “grasping at precepts and observances” ‘As long as I live, I will be a naked ascetic, not wearing clothes. As long as I live, I will be chaste, not having sex. As long as I live, I will consume only meat and beer, not eating rice and porridge.*A diet of pure meat is still undertaken today by certain would-be gurus. And I will not go past the following shrines near Vesālī: the Udena Shrine to the east, the Gotamaka to the south, the Seven Maidens to the west, and the Many Sons to the north.’*Compare the “vow of restraint in the directions” in the Jain Tattvārthasūtra 7.1. And it was due to undertaking these seven vows that he had reached the peak of material things and fame.

Ekamidāhaṁ, bhaggava, samayaṁ vesāliyaṁ viharāmi mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena acelo kaḷāramaṭṭako vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. Tassa sattavatapadāni samattāni samādinnāni honti: ‘yāvajīvaṁ acelako assaṁ, na vatthaṁ paridaheyyaṁ, yāvajīvaṁ brahmacārī assaṁ, na methunaṁ dhammaṁ paṭiseveyyaṁ, yāvajīvaṁ surāmaṁseneva yāpeyyaṁ, na odanakummāsaṁ bhuñjeyyaṁ. Puratthimena vesāliṁ udenaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, dakkhiṇena vesāliṁ gotamakaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, pacchimena vesāliṁ sattambaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, uttarena vesāliṁ bahuputtaṁ nāma cetiyaṁ taṁ nātikkameyyan’ti.*bahuputtaṁ nāma → bahuputtakannāma (sya-all) So imesaṁ sattannaṁ vatapadānaṁ samādānahetu lābhaggappatto ceva yasaggappatto ca vajjigāme.

This one time, Bhaggava, I was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Ekamidāhaṁ, bhaggava, samayaṁ vesāliyaṁ viharāmi mahāvane kūṭāgārasālāyaṁ. Now at that time the naked ascetic Kaḷāramaṭṭaka was residing in Vesālī. And in the Vajjian capital he had reached the peak of material things and fame.*Spellings for Kaḷāramaṭṭaka vary greatly.Tena kho pana samayena acelo kaḷāramaṭṭako vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. He had undertaken these seven vows.*In these practices we see some examples of the vows or observances (vata) that Buddha rejected as “grasping at precepts and observances”Tassa sattavatapadāni samattāni samādinnāni honti: ‘As long as I live, I will be a naked ascetic, not wearing clothes. As long as I live, I will be chaste, not having sex. As long as I live, I will consume only meat and beer, not eating rice and porridge.*A diet of pure meat is still undertaken today by certain would-be gurus.‘yāvajīvaṁ acelako assaṁ, na vatthaṁ paridaheyyaṁ, yāvajīvaṁ brahmacārī assaṁ, na methunaṁ dhammaṁ paṭiseveyyaṁ, yāvajīvaṁ surāmaṁseneva yāpeyyaṁ, na odanakummāsaṁ bhuñjeyyaṁ. And I will not go past the following shrines near Vesālī: the Udena Shrine to the east, the Gotamaka to the south, the Seven Maidens to the west, and the Many Sons to the north.’*Compare the “vow of restraint in the directions” in the Jain Tattvārthasūtra 7.1.Puratthimena vesāliṁ udenaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, dakkhiṇena vesāliṁ gotamakaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, pacchimena vesāliṁ sattambaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, uttarena vesāliṁ bahuputtaṁ nāma cetiyaṁ taṁ nātikkameyyan’ti.*bahuputtaṁ nāma → bahuputtakannāma (sya-all)And it was due to undertaking these seven vows that he had reached the peak of material things and fame. So imesaṁ sattannaṁ vatapadānaṁ samādānahetu lābhaggappatto ceva yasaggappatto ca vajjigāme.

So, Bhaggava, Sunakkhatta went to see Kaḷāramaṭṭaka and asked him a question. But when it stumped him, he displayed annoyance, hate, and bitterness. So Sunakkhatta thought, ‘I’ve offended the holy man, the perfected one, the ascetic.*Āsādimhase is middle aorist plural. Below Sunakkhatta again refers to himself in plural, but as usual I render with singular. I mustn’t create lasting harm and suffering for myself!’

Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo kaḷāramaṭṭako tenupasaṅkami; upasaṅkamitvā acelaṁ kaḷāramaṭṭakaṁ pañhaṁ apucchi. Tassa acelo kaḷāramaṭṭako pañhaṁ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Atha kho, bhaggava, sunakkhattassa licchaviputtassa etadahosi: ‘sādhurūpaṁ vata bho arahantaṁ samaṇaṁ āsādimhase.*āsādimhase → asādiyimhase (sya-all) Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā’ti.

So, Bhaggava, Sunakkhatta went to see Kaḷāramaṭṭaka and asked him a question. Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo kaḷāramaṭṭako tenupasaṅkami; upasaṅkamitvā acelaṁ kaḷāramaṭṭakaṁ pañhaṁ apucchi. But when it stumped him, Tassa acelo kaḷāramaṭṭako pañhaṁ puṭṭho na sampāyāsi. he displayed annoyance, hate, and bitterness. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. So Sunakkhatta thought, Atha kho, bhaggava, sunakkhattassa licchaviputtassa etadahosi: ‘I’ve offended the holy man, the perfected one, the ascetic.*Āsādimhase is middle aorist plural. Below Sunakkhatta again refers to himself in plural, but as usual I render with singular.‘sādhurūpaṁ vata bho arahantaṁ samaṇaṁ āsādimhase.*āsādimhase → asādiyimhase (sya-all)I mustn’t create lasting harm and suffering for myself!’ Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā’ti.

Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘Don’t you claim to be an ascetic who follows the Sakyan, you silly man?’

Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti.

Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘Don’t you claim to be an ascetic who follows the Sakyan, you silly man?’ ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti.

‘But why does the Buddha say this to me?’

‘Kiṁ pana maṁ, bhante, bhagavā evamāha— tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti?

‘But why does the Buddha say this to me?’ ‘Kiṁ pana maṁ, bhante, bhagavā evamāha—tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti?

‘Didn’t you go to see the naked ascetic Kaḷāramaṭṭaka and ask him a question? But when it stumped him, he displayed annoyance, hate, and bitterness. Then you thought, “I’ve offended the holy man, the perfected one, the ascetic. I mustn’t create lasting harm and suffering for myself!”’

‘Nanu tvaṁ, sunakkhatta, acelaṁ kaḷāramaṭṭakaṁ upasaṅkamitvā pañhaṁ apucchi. Tassa te acelo kaḷāramaṭṭako pañhaṁ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Tassa te etadahosi: “sādhurūpaṁ vata bho arahantaṁ samaṇaṁ āsādimhase. Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā”’ti.

‘Didn’t you go to see the naked ascetic Kaḷāramaṭṭaka and ask him a question? ‘Nanu tvaṁ, sunakkhatta, acelaṁ kaḷāramaṭṭakaṁ upasaṅkamitvā pañhaṁ apucchi. But when it stumped him, Tassa te acelo kaḷāramaṭṭako pañhaṁ puṭṭho na sampāyāsi. he displayed annoyance, hate, and bitterness. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Then you thought, Tassa te etadahosi: “I’ve offended the holy man, the perfected one, the ascetic. “sādhurūpaṁ vata bho arahantaṁ samaṇaṁ āsādimhase. I mustn’t create lasting harm and suffering for myself!”’ Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā”’ti.

‘Yes, sir. But sir, are you jealous of perfected ones?’

‘Evaṁ, bhante. Kiṁ pana, bhante, bhagavā arahattassa maccharāyatī’ti?

‘Yes, sir. ‘Evaṁ, bhante. But sir, are you jealous of perfected ones?’ Kiṁ pana, bhante, bhagavā arahattassa maccharāyatī’ti?

‘I’m not jealous of the perfected ones, you silly man. Rather, you should give up this harmful misconception that has arisen in you. Don’t create lasting harm and suffering for yourself!

‘Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi, api ca tuyhevetaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ, taṁ pajaha. Mā te ahosi dīgharattaṁ ahitāya dukkhāya.*dukkhāya → dukkhāyāti (sya-all, csp1ed)

‘I’m not jealous of the perfected ones, you silly man. ‘Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi, Rather, you should give up this harmful misconception that has arisen in you. api ca tuyhevetaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ, taṁ pajaha. Don’t create lasting harm and suffering for yourself! Mā te ahosi dīgharattaṁ ahitāya dukkhāya.*dukkhāya → dukkhāyāti (sya-all, csp1ed)

That naked ascetic Kaḷāramaṭṭaka, who you imagine to be a true holy man, will shortly be clothed, living with a partner, eating rice and porridge, having gone past all the shrines near Vesālī. And he will die after losing all his fame.’

Yaṁ kho panetaṁ, sunakkhatta, maññasi acelaṁ kaḷāramaṭṭakaṁ— sādhurūpo ayaṁ samaṇoti, so nacirasseva parihito sānucāriko vicaranto odanakummāsaṁ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṁ karissatī’ti.*yasā nihīno → yasā nikiṇṇo (bj, pts1ed, mr) | ayaṁ → arahaṁ (bj, sya-all, pts1ed)

That naked ascetic Kaḷāramaṭṭaka, who you imagine to be a true holy man, Yaṁ kho panetaṁ, sunakkhatta, maññasi acelaṁ kaḷāramaṭṭakaṁ—will shortly be clothed, living with a partner, eating rice and porridge, having gone past all the shrines near Vesālī. And he will die after losing all his fame.’ sādhurūpo ayaṁ samaṇoti, so nacirasseva parihito sānucāriko vicaranto odanakummāsaṁ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṁ karissatī’ti.*yasā nihīno → yasā nikiṇṇo (bj, pts1ed, mr) | ayaṁ → arahaṁ (bj, sya-all, pts1ed)

Sunakkhatta heard about this. He came to me, bowed, and sat down to one side. I said to him, ‘What do you think, Sunakkhatta? Did the declaration I made about Kaḷāramaṭṭaka turn out to be correct, or not?’

Assosi kho, bhaggava, sunakkhatto licchaviputto: ‘acelo kira kaḷāramaṭṭako parihito sānucāriko vicaranto odanakummāsaṁ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṅkato’ti. Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘Taṁ kiṁ maññasi, sunakkhatta, yatheva te ahaṁ acelaṁ kaḷāramaṭṭakaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ, aññathā vā’ti?

Sunakkhatta heard about this. Assosi kho, bhaggava, sunakkhatto licchaviputto: ‘acelo kira kaḷāramaṭṭako parihito sānucāriko vicaranto odanakummāsaṁ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṅkato’ti. He came to me, bowed, and sat down to one side. I said to him, Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘What do you think, Sunakkhatta? ‘Taṁ kiṁ maññasi, sunakkhatta, Did the declaration I made about Kaḷāramaṭṭaka turn out to be correct, or not?’ yatheva te ahaṁ acelaṁ kaḷāramaṭṭakaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ, aññathā vā’ti?

‘What do you think, Sunakkhatta? If that is so, has a superhuman demonstration of psychic power been performed or not?’

‘Taṁ kiṁ maññasi, sunakkhatta, yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ akataṁ vā’ti?

‘What do you think, Sunakkhatta? ‘Taṁ kiṁ maññasi, sunakkhatta, If that is so, has a superhuman demonstration of psychic power been performed or not?’ yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ akataṁ vā’ti?

‘Though I perform such a superhuman demonstration of psychic power you say this: “But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.” See how far you have strayed!’ Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell.

‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi: “na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotī”ti. Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti. Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko.

‘Though I perform such a superhuman demonstration of psychic power you say this: ‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi: “But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.” “na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotī”ti. See how far you have strayed!’ Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti. Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell. Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko.

This one time, Bhaggava, I was staying right there near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time the naked ascetic Pāṭikaputta was residing in Vesālī. And in the Vajjian capital he had reached the peak of material things and fame.*The Burmese reading pāthikaputta means “son of a traveler”. However the commentary says Pāṭika (or Pāthika) was the name of his father. He was telling a crowd in Vesālī: ‘Both the ascetic Gotama and I speak from knowledge.*For ñāṇavādo (“one who speaks from knowledge”) see AN 9.38:3.3, AN 10.24:2.1, MN 26:15.7. One who speaks from knowledge ought to display a superhuman demonstration of psychic power to another who speaks from knowledge. If the ascetic Gotama meets me half-way, there we should both perform a superhuman demonstration of psychic power. If he performs one demonstration of psychic power, I’ll perform two. If he performs two, I’ll perform four. If he performs four, I’ll perform eight. However many demonstrations of psychic power the ascetic Gotama performs, I’ll perform double.’

Ekamidāhaṁ, bhaggava, samayaṁ tattheva vesāliyaṁ viharāmi mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena acelo pāthikaputto vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme.*pāthikaputto → pāṭikaputto (sya-all, pts1ed) So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: ‘samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo.*samaṇopi → samaṇo (csp1ed) Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ. Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya, ahampi upaḍḍhapathaṁ gaccheyyaṁ. Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma. Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi. Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi. Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi. Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī’ti.

This one time, Bhaggava, I was staying right there near Vesālī, at the Great Wood, in the hall with the peaked roof. Ekamidāhaṁ, bhaggava, samayaṁ tattheva vesāliyaṁ viharāmi mahāvane kūṭāgārasālāyaṁ. Now at that time the naked ascetic Pāṭikaputta was residing in Vesālī. And in the Vajjian capital he had reached the peak of material things and fame.*The Burmese reading pāthikaputta means “son of a traveler”. However the commentary says Pāṭika (or Pāthika) was the name of his father.Tena kho pana samayena acelo pāthikaputto vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme.*pāthikaputto → pāṭikaputto (sya-all, pts1ed)He was telling a crowd in Vesālī: So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: ‘Both the ascetic Gotama and I speak from knowledge.*For ñāṇavādo (“one who speaks from knowledge”) see AN 9.38:3.3, AN 10.24:2.1, MN 26:15.7.‘samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo.*samaṇopi → samaṇo (csp1ed)One who speaks from knowledge ought to display a superhuman demonstration of psychic power to another who speaks from knowledge. Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ. If the ascetic Gotama meets me half-way, Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya, ahampi upaḍḍhapathaṁ gaccheyyaṁ. there we should both perform a superhuman demonstration of psychic power. Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma. If he performs one demonstration of psychic power, I’ll perform two. Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi. If he performs two, I’ll perform four. Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi. If he performs four, I’ll perform eight. Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi. However many demonstrations of psychic power the ascetic Gotama performs, I’ll perform double.’ Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī’ti.

Then Sunakkhatta came to me, bowed, sat down to one side, and told me of all this.

Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhaggava, sunakkhatto licchaviputto maṁ etadavoca: ‘acelo, bhante, pāthikaputto vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: “samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ. Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya, ahampi upaḍḍhapathaṁ gaccheyyaṁ. Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma. Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi. Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi. Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi. Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī”’ti.

Then Sunakkhatta came to me, bowed, sat down to one side, and told me of all this. Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhaggava, sunakkhatto licchaviputto maṁ etadavoca: ‘acelo, bhante, pāthikaputto vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: “samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ. Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya, ahampi upaḍḍhapathaṁ gaccheyyaṁ. Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma. Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi. Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi. Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi. Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī”’ti.

I said to him, ‘Sunakkhatta, the naked ascetic Pāṭikaputta is not capable of meeting me face to face, unless he gives up that statement and that intention, and lets go of that view. If he thinks he can meet me face to face without giving up those things, his head may explode.’

Evaṁ vutte, ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘abhabbo kho, sunakkhatta, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

I said to him, Evaṁ vutte, ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘Sunakkhatta, the naked ascetic Pāṭikaputta is not capable of meeting me face to face, unless he gives up that statement and that intention, and lets go of that view. ‘abhabbo kho, sunakkhatta, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. If he thinks he can Sacepissa evamassa—meet me face to face without giving up those things, his head may explode.’ ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

‘But why do you say this to me, Sunakkhatta?’

‘Kiṁ pana maṁ tvaṁ, sunakkhatta, evaṁ vadesi— rakkhatetaṁ, bhante, bhagavā vācaṁ, rakkhatetaṁ sugato vācan’ti?

‘But why do you say this to me, Sunakkhatta?’ ‘Kiṁ pana maṁ tvaṁ, sunakkhatta, evaṁ vadesi—rakkhatetaṁ, bhante, bhagavā vācaṁ, rakkhatetaṁ sugato vācan’ti?

‘Sir, the Buddha has categorically asserted that Pāṭikaputta is not capable of meeting the Buddha face to face, otherwise his head may explode. But Pāṭikaputta might meet the Buddha face to face in disguise, proving the Buddha wrong.’

‘Bhagavatā cassa, bhante, esā vācā ekaṁsena odhāritā—*odhāritā → ovāditā (pts1ed, mr) abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Acelo ca, bhante, pāthikaputto virūparūpena bhagavato sammukhībhāvaṁ āgaccheyya, tadassa bhagavato musā’ti.

‘Sir, the Buddha has categorically asserted that ‘Bhagavatā cassa, bhante, esā vācā ekaṁsena odhāritā—*odhāritā → ovāditā (pts1ed, mr)Pāṭikaputta is not capable of meeting the Buddha face to face, otherwise abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—his head may explode. ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. But Pāṭikaputta might meet the Buddha face to face in disguise, proving the Buddha wrong.’ Acelo ca, bhante, pāthikaputto virūparūpena bhagavato sammukhībhāvaṁ āgaccheyya, tadassa bhagavato musā’ti.

‘But sir, did you make that statement after encompassing Pāṭikaputta’s mind with your mind? Or did deities tell you about it?’

‘Kiṁ pana, bhante, bhagavatā acelo pāthikaputto cetasā ceto paricca vidito— abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti? Udāhu, devatā bhagavato etamatthaṁ ārocesuṁ— abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti?

‘But sir, did you make that statement after encompassing Pāṭikaputta’s mind with your mind? ‘Kiṁ pana, bhante, bhagavatā acelo pāthikaputto cetasā ceto paricca vidito—abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti? Or did deities tell you about it?’ Udāhu, devatā bhagavato etamatthaṁ ārocesuṁ—abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti?

‘Both, Sunakkhatta. For Ajita the Licchavi general has recently passed away and been reborn in the host of the thirty-three. He came and told me this, “The naked ascetic Pāṭikaputta is shameless, sir, he is a liar. For he has declared of me in the Vajjian capital: ‘Ajita the Licchavi general has been reborn in the Great Hell.’

‘Cetasā ceto paricca vidito ceva me, sunakkhatta, acelo pāthikaputto— abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Devatāpi me etamatthaṁ ārocesuṁ— abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Ajitopi nāma licchavīnaṁ senāpati adhunā kālaṅkato tāvatiṁsakāyaṁ upapanno. Sopi maṁ upasaṅkamitvā evamārocesi— alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto. Mampi, bhante, acelo pāthikaputto byākāsi vajjigāme— ajito licchavīnaṁ senāpati mahānirayaṁ upapannoti.

‘Both, Sunakkhatta. ‘Cetasā ceto paricca vidito ceva me, sunakkhatta, acelo pāthikaputto—abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Devatāpi me etamatthaṁ ārocesuṁ—abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. For Ajita the Licchavi general has recently passed away and been reborn in the host of the thirty-three. Ajitopi nāma licchavīnaṁ senāpati adhunā kālaṅkato tāvatiṁsakāyaṁ upapanno. He came and told me this, Sopi maṁ upasaṅkamitvā evamārocesi—“The naked ascetic Pāṭikaputta is shameless, sir, alajjī, bhante, acelo pāthikaputto; he is a liar. musāvādī, bhante, acelo pāthikaputto. For he has declared of me in the Vajjian capital: Mampi, bhante, acelo pāthikaputto byākāsi vajjigāme—‘Ajita the Licchavi general has been reborn in the Great Hell.’ ajito licchavīnaṁ senāpati mahānirayaṁ upapannoti.

But that is not true— I have been reborn in the host of the thirty-three. The naked ascetic Pāṭikaputta is shameless, sir, he is a liar. Pāṭikaputta is not capable of meeting the Buddha face to face, otherwise his head may explode.”

Na kho panāhaṁ, bhante, mahānirayaṁ upapanno; tāvatiṁsakāyamhi upapanno. Alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto; abhabbo ca, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.

But that is not true—Na kho panāhaṁ, bhante, mahānirayaṁ upapanno; I have been reborn in the host of the thirty-three. tāvatiṁsakāyamhi upapanno. The naked ascetic Pāṭikaputta is shameless, sir, Alajjī, bhante, acelo pāthikaputto; he is a liar. musāvādī, bhante, acelo pāthikaputto; Pāṭikaputta is not capable of meeting the Buddha face to face, otherwise abhabbo ca, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—his head may explode.” ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.

Thus I both made that statement after encompassing Pāṭikaputta’s mind with my mind, and deities told me about it.

Iti kho, sunakkhatta, cetasā ceto paricca vidito ceva me acelo pāthikaputto abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Devatāpi me etamatthaṁ ārocesuṁ— abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.

Thus I both made that statement after encompassing Pāṭikaputta’s mind with my mind, Iti kho, sunakkhatta, cetasā ceto paricca vidito ceva me acelo pāthikaputto abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. and deities told me about it. Devatāpi me etamatthaṁ ārocesuṁ—abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.

So Sunakkhatta, I’ll wander for alms in Vesālī. After the meal, on my return from almsround, I’ll go to Pāṭikaputta’s monastery for the day’s meditation. Now you may tell him, if you so wish.’

So kho panāhaṁ, sunakkhatta, vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamissāmi divāvihārāya. Yassadāni tvaṁ, sunakkhatta, icchasi, tassa ārocehī’ti.

So Sunakkhatta, I’ll wander for alms in Vesālī. After the meal, on my return from almsround, I’ll go to Pāṭikaputta’s monastery for the day’s meditation. So kho panāhaṁ, sunakkhatta, vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamissāmi divāvihārāya. Now you may tell him, if you so wish.’ Yassadāni tvaṁ, sunakkhatta, icchasi, tassa ārocehī’ti.

Then, Bhaggava, I robed up in the morning and, taking my bowl and robe, entered Vesālī for alms. After the meal, on my return from almsround, I went to Pāṭikaputta’s monastery for the day’s meditation. Then Sunakkhatta rushed into Vesālī to see the very well-known Licchavis and said to them, ‘Respectable sirs, after his almsround, the Buddha has gone to Pāṭikaputta’s monastery for the day’s meditation. Come forth, good sirs, come forth! There will be a superhuman demonstration of psychic power by the holy ascetics!’ So the very well-known Licchavis thought, ‘It seems there will be a superhuman demonstration of psychic power by the holy ascetics! Let’s go!’

Atha khvāhaṁ, bhaggava, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisiṁ.*Atha khvāhaṁ → atha kho svāhaṁ (sya-all); atha kho’ haṁ (pts1ed) Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṁ divāvihārāya. Atha kho, bhaggava, sunakkhatto licchaviputto taramānarūpo vesāliṁ pavisitvā yena abhiññātā abhiññātā licchavī tenupasaṅkami; upasaṅkamitvā abhiññāte abhiññāte licchavī etadavoca: ‘esāvuso, bhagavā vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṁ samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissatī’ti. Atha kho, bhaggava, abhiññātānaṁ abhiññātānaṁ licchavīnaṁ etadahosi: ‘sādhurūpānaṁ kira, bho, samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissati; handa vata, bho, gacchāmā’ti.

Then, Bhaggava, I robed up in the morning and, taking my bowl and robe, entered Vesālī for alms. Atha khvāhaṁ, bhaggava, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisiṁ.*Atha khvāhaṁ → atha kho svāhaṁ (sya-all); atha kho’ haṁ (pts1ed)After the meal, on my return from almsround, I went to Pāṭikaputta’s monastery for the day’s meditation. Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṁ divāvihārāya. Then Sunakkhatta rushed into Vesālī to see the very well-known Licchavis and said to them, Atha kho, bhaggava, sunakkhatto licchaviputto taramānarūpo vesāliṁ pavisitvā yena abhiññātā abhiññātā licchavī tenupasaṅkami; upasaṅkamitvā abhiññāte abhiññāte licchavī etadavoca: ‘Respectable sirs, after his almsround, the Buddha has gone to Pāṭikaputta’s monastery for the day’s meditation. ‘esāvuso, bhagavā vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Come forth, good sirs, come forth! There will be a superhuman demonstration of psychic power by the holy ascetics!’ Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṁ samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissatī’ti. So the very well-known Licchavis thought, Atha kho, bhaggava, abhiññātānaṁ abhiññātānaṁ licchavīnaṁ etadahosi: ‘It seems there will be a superhuman demonstration of psychic power by the holy ascetics! ‘sādhurūpānaṁ kira, bho, samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissati; Let’s go!’ handa vata, bho, gacchāmā’ti.

Then he went to see the very well-known well-to-do brahmins, rich householders, and ascetics and brahmins who follow various other religions, and said the same thing. They all said, ‘It seems there will be a superhuman demonstration of psychic power by the holy ascetics! Let’s go!’

Yena ca abhiññātā abhiññātā brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā tenupasaṅkami. upasaṅkamitvā abhiññāte abhiññāte nānātitthiye samaṇabrāhmaṇe etadavoca:*nānātitthiyā → nānātitthiya (sya-all) | nānātitthiye → nānātitthiya (sya-all) ‘esāvuso, bhagavā vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṁ samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissatī’ti. Atha kho, bhaggava, abhiññātānaṁ abhiññātānaṁ nānātitthiyānaṁ samaṇabrāhmaṇānaṁ etadahosi: ‘sādhurūpānaṁ kira, bho, samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissati; handa vata, bho, gacchāmā’ti.

Then he went to see the very well-known well-to-do brahmins, rich householders, and ascetics and brahmins who follow various other religions, and said the same thing. Yena ca abhiññātā abhiññātā brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā tenupasaṅkami. upasaṅkamitvā abhiññāte abhiññāte nānātitthiye samaṇabrāhmaṇe etadavoca:*nānātitthiyā → nānātitthiya (sya-all) | nānātitthiye → nānātitthiya (sya-all)‘esāvuso, bhagavā vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṁ samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissatī’ti. They all said, Atha kho, bhaggava, abhiññātānaṁ abhiññātānaṁ nānātitthiyānaṁ samaṇabrāhmaṇānaṁ etadahosi: ‘It seems there will be a superhuman demonstration of psychic power by the holy ascetics! ‘sādhurūpānaṁ kira, bho, samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissati; Let’s go!’ handa vata, bho, gacchāmā’ti.

Then all those very well-known people went to Pāṭikaputta’s monastery. That assembly was large, Bhaggava; there were many hundreds, many thousands of them.

Atha kho, bhaggava, abhiññātā abhiññātā licchavī, abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṁsu. Sā esā, bhaggava, parisāparisāLos cuatro grupos de seguidores del Buddha que incluyen monjes, monjas, laicos y laicas. Comparar con saṅgha. Ver bhikkhu, bhikkhunī, upāsaka/upāsikā.Ver en el glosario mahā hoti anekasatā anekasahassā.*parisā mahā hoti → parisā hoti (bj, sya-all, pts1ed)

Then all those very well-known people went to Pāṭikaputta’s monastery. Atha kho, bhaggava, abhiññātā abhiññātā licchavī, abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṁsu. That assembly was large, Bhaggava; there were many hundreds, many thousands of them. Sā esā, bhaggava, parisāparisāLos cuatro grupos de seguidores del Buddha que incluyen monjes, monjas, laicos y laicas. Comparar con saṅgha. Ver bhikkhu, bhikkhunī, upāsaka/upāsikā.Ver en el glosario mahā hoti anekasatā anekasahassā.*parisā mahā hoti → parisā hoti (bj, sya-all, pts1ed)

Pāṭikaputta heard, ‘It seems that very well-known Licchavis, well-to-do brahmins, rich householders, and ascetics and brahmins who follow various other religions have come forth. And the ascetic Gotama is sitting in my monastery for the day’s meditation.’ When he heard that, he became frightened, scared, his hair standing on end. In fear he went to the Pale-Moon Ebony Trunk Monastery of the wanderers.

Assosi kho, bhaggava, acelo pāthikaputto: ‘abhikkantā kira abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo mayhaṁ ārāme divāvihāraṁ nisinno’ti. Sutvānassa bhayaṁ chambhitattaṁ lomahaṁso udapādi. Atha kho, bhaggava, acelo pāthikaputto bhīto saṁviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkami.

Pāṭikaputta heard, Assosi kho, bhaggava, acelo pāthikaputto: ‘It seems that very well-known Licchavis, well-to-do brahmins, rich householders, and ascetics and brahmins who follow various other religions have come forth. ‘abhikkantā kira abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. And the ascetic Gotama is sitting in my monastery for the day’s meditation.’ Samaṇopi gotamo mayhaṁ ārāme divāvihāraṁ nisinno’ti. When he heard that, he became frightened, scared, his hair standing on end. Sutvānassa bhayaṁ chambhitattaṁ lomahaṁso udapādi. In fear he went to the Pale-Moon Ebony Trunk Monastery of the wanderers. Atha kho, bhaggava, acelo pāthikaputto bhīto saṁviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkami.

The assembly heard of this, and instructed a man, ‘Come, my man, go to see Pāṭikaputta at the Pale-Moon Ebony Trunk Monastery and say to him, “Come forth, Reverend Pāṭikaputta! All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation. For you stated this in the assembly at Vesālī: ‘Both the ascetic Gotama and I speak from knowledge. One who speaks from knowledge ought to display a superhuman demonstration of psychic power to another who speaks from knowledge. If the ascetic Gotama meets me half-way, there we should both perform a superhuman demonstration of psychic power. If he performs one demonstration of psychic power, I’ll perform two. If he performs two, I’ll perform four. If he performs four, I’ll perform eight. However many demonstrations of psychic power the ascetic Gotama performs, I’ll perform double.’ Come forth, Reverend Pāṭikaputta, half-way. The ascetic Gotama has come the first half, and is sitting in your monastery.”’

Assosi kho, bhaggava, sā parisā: ‘acelo kira pāthikaputto bhīto saṁviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkanto’ti.*tenupasaṅkanto’ti → tenupasaṅkamantoti (pts1ed, mr) Atha kho, bhaggava, sā parisā aññataraṁ purisaṁ āmantesi: ‘Ehi tvaṁ, bho purisa, yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkama. upasaṅkamitvā acelaṁ pāthikaputtaṁ evaṁ vadehi: “abhikkamāvuso, pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā, samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno; bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ. Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya ahampi upaḍḍhapathaṁ gaccheyyaṁ. Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma. Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi. Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi. Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi. Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī”ti abhikkamasseva kho āvuso pāthikaputta, upaḍḍhapathaṁ.*abhikkamasseva → abhikkamayeva (sya-all, pts1ed) Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno’ti.

The assembly heard of this, Assosi kho, bhaggava, sā parisā: ‘acelo kira pāthikaputto bhīto saṁviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkanto’ti.*tenupasaṅkanto’ti → tenupasaṅkamantoti (pts1ed, mr)and instructed a man, Atha kho, bhaggava, sā parisā aññataraṁ purisaṁ āmantesi: ‘Come, my man, go to see Pāṭikaputta at the Pale-Moon Ebony Trunk Monastery and say to him, ‘Ehi tvaṁ, bho purisa, yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkama. upasaṅkamitvā acelaṁ pāthikaputtaṁ evaṁ vadehi: “Come forth, Reverend Pāṭikaputta! All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation. “abhikkamāvuso, pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā, samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno; For you stated this in the assembly at Vesālī: bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā ‘Both the ascetic Gotama and I speak from knowledge. samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. One who speaks from knowledge ought to display a superhuman demonstration of psychic power to another who speaks from knowledge. Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ. If the ascetic Gotama meets me half-way, Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya ahampi upaḍḍhapathaṁ gaccheyyaṁ. there we should both perform a superhuman demonstration of psychic power. Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma. If he performs one demonstration of psychic power, I’ll perform two. Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi. If he performs two, I’ll perform four. Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi. If he performs four, I’ll perform eight. Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi. However many demonstrations of psychic power the ascetic Gotama performs, I’ll perform double.’ Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī”ti Come forth, Reverend Pāṭikaputta, half-way. abhikkamasseva kho āvuso pāthikaputta, upaḍḍhapathaṁ.*abhikkamasseva → abhikkamayeva (sya-all, pts1ed)The ascetic Gotama has come the first half, and is sitting in your monastery.”’ Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno’ti.

‘Yes, worthy sir,’ replied that man, and delivered the message.

Evaṁ, bhoti kho, bhaggava, so puriso tassā parisāya paṭissutvā yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṁ pāthikaputtaṁ etadavoca: ‘abhikkamāvuso pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā— samaṇopi gotamo ñāṇavādo; ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ …pe… taddiguṇaṁ taddiguṇāhaṁ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṁ. Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno’ti.

‘Yes, worthy sir,’ replied that man, and delivered the message. Evaṁ, bhoti kho, bhaggava, so puriso tassā parisāya paṭissutvā yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṁ pāthikaputtaṁ etadavoca: ‘abhikkamāvuso pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā—samaṇopi gotamo ñāṇavādo; ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ …pe… taddiguṇaṁ taddiguṇāhaṁ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṁ. Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno’ti.

When he had spoken, Pāṭikaputta said: ‘I’m coming, respectable sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat. Then that man said to Pāṭikaputta, ‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? You say “I’m coming, respectable sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’ And as he was speaking, Pāṭikaputta said: ‘I’m coming, respectable sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat.

Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ.*saṁsappati → saṁsabbati (mr) Atha kho so, bhaggava, puriso acelaṁ pāthikaputtaṁ etadavoca: ‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ.

When he had spoken, Pāṭikaputta said: ‘I’m coming, respectable sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat. Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ.*saṁsappati → saṁsabbati (mr)Then that man said to Pāṭikaputta, Atha kho so, bhaggava, puriso acelaṁ pāthikaputtaṁ etadavoca: ‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? ‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? You say “I’m coming, respectable sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’ Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. And as he was speaking, Pāṭikaputta said: ‘I’m coming, respectable sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ.

When that man knew that Pāṭikaputta had lost, he returned to the assembly and said, ‘Pāṭikaputta has lost, worthies. He says “I’m coming, respectable sir, I’m coming!” But wriggle as he might, he can’t get up from his seat.’ When he said this, I said to the assembly, ‘The naked ascetic Pāṭikaputta is not capable of meeting me face to face, unless he gives up that statement and that intention, and lets go of that view. If he thinks he can meet me face to face without giving up those things, his head may explode.’

Yadā kho so, bhaggava, puriso aññāsi: ‘parābhūtarūpo ayaṁ acelo pāthikaputto. Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Atha taṁ parisaṁ āgantvā evamārocesi: ‘parābhūtarūpo, bho, acelo pāthikaputto.*parābhūtarūpo, bho → parābhūtarūpo ayaṁ (bj); parābhūtarūpo bho ayaṁ (sya-all, mr); parābhūtarūpo (pts1ed) Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: ‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

When that man knew Yadā kho so, bhaggava, puriso aññāsi: that Pāṭikaputta had lost, ‘parābhūtarūpo ayaṁ acelo pāthikaputto. Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. he returned to the assembly and said, Atha taṁ parisaṁ āgantvā evamārocesi: ‘Pāṭikaputta has lost, worthies. ‘parābhūtarūpo, bho, acelo pāthikaputto.*parābhūtarūpo, bho → parābhūtarūpo ayaṁ (bj); parābhūtarūpo bho ayaṁ (sya-all, mr); parābhūtarūpo (pts1ed)He says “I’m coming, respectable sir, I’m coming!” But wriggle as he might, he can’t get up from his seat.’ Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. When he said this, I said to the assembly, Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: ‘The naked ascetic Pāṭikaputta is not capable of meeting me face to face, unless he gives up that statement and that intention, and lets go of that view. ‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. If he thinks he can Sacepissa evamassa—meet me face to face without giving up those things, his head may explode.’ ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

Then, Bhaggava, a certain Licchavi minister stood up and said to the assembly, ‘Well then, worthies, wait a while, I’ll go. Hopefully I’ll be able to lead Pāṭikaputta back to the assembly.’

Atha kho, bhaggava, aññataro licchavimahāmatto uṭṭhāyāsanā taṁ parisaṁ etadavoca: ‘tena hi, bho, muhuttaṁ tāva āgametha, yāvāhaṁ gacchāmi.*gacchāmi → paccāgacchāmi (?) Appeva nāma ahampi sakkuṇeyyaṁ acelaṁ pāthikaputtaṁ imaṁ parisaṁ ānetun’ti.

Then, Bhaggava, a certain Licchavi minister stood up and said to the assembly, Atha kho, bhaggava, aññataro licchavimahāmatto uṭṭhāyāsanā taṁ parisaṁ etadavoca: ‘Well then, worthies, wait a while, I’ll go. ‘tena hi, bho, muhuttaṁ tāva āgametha, yāvāhaṁ gacchāmi.*gacchāmi → paccāgacchāmi (?)Hopefully I’ll be able to lead Pāṭikaputta back to the assembly.’ Appeva nāma ahampi sakkuṇeyyaṁ acelaṁ pāthikaputtaṁ imaṁ parisaṁ ānetun’ti.

So that minister went to see Pāṭikaputta and said, ‘Come forth, Reverend Pāṭikaputta! It’s best for you to come forth. All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation. You said you’d meet the ascetic Gotama half-way. The ascetic Gotama has come the first half, and is sitting in your monastery. The ascetic Gotama has told the assembly that you’re not capable of meeting him face to face. Come forth, Pāṭikaputta! When you come forth we’ll make you win and the ascetic Gotama lose.’

Atha kho so, bhaggava, licchavimahāmatto yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṁ pāthikaputtaṁ etadavoca: ‘abhikkamāvuso pāthikaputta, abhikkantaṁ te seyyo, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā— samaṇopi gotamo ñāṇavādo …pe… taddiguṇaṁ taddiguṇāhaṁ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṁ. Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā— abhabbo kho acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṁ karissāma, samaṇassa gotamassa parājayan’ti.

So that minister went to see Pāṭikaputta and said, Atha kho so, bhaggava, licchavimahāmatto yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṁ pāthikaputtaṁ etadavoca: ‘Come forth, Reverend Pāṭikaputta! It’s best for you to come forth. All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation. ‘abhikkamāvuso pāthikaputta, abhikkantaṁ te seyyo, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. You said you’d meet the ascetic Gotama half-way. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā—samaṇopi gotamo ñāṇavādo …pe… taddiguṇaṁ taddiguṇāhaṁ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṁ. The ascetic Gotama has come the first half, and is sitting in your monastery. Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno. The ascetic Gotama has told the assembly Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā—that you’re not capable of meeting him face to face. abhabbo kho acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Come forth, Pāṭikaputta! When you come forth we’ll make you win and the ascetic Gotama lose.’ Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṁ karissāma, samaṇassa gotamassa parājayan’ti.

When he had spoken, Pāṭikaputta said: ‘I’m coming, respectable sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat. Then the minister said to Pāṭikaputta, ‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? You say “I’m coming, respectable sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’ And as he was speaking, Pāṭikaputta said: ‘I’m coming, respectable sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat.

Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ. Atha kho so, bhaggava, licchavimahāmatto acelaṁ pāthikaputtaṁ etadavoca: ‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ.

When he had spoken, Pāṭikaputta said: ‘I’m coming, respectable sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat. Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ. Then the minister said to Pāṭikaputta, Atha kho so, bhaggava, licchavimahāmatto acelaṁ pāthikaputtaṁ etadavoca: ‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? ‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? You say “I’m coming, respectable sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’ Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. And as he was speaking, Pāṭikaputta said: ‘I’m coming, respectable sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ.

When the Licchavi minister knew that Pāṭikaputta had lost, he returned to the assembly and said, ‘Pāṭikaputta has lost, worthies.’ When he said this, I said to the assembly, ‘Pāṭikaputta is not capable of meeting me face to face, otherwise his head may explode. Even if the good Licchavis were to think, “Let’s bind Pāṭikaputta with straps and drag him with a pair of oxen!” But either the straps will break or Pāṭikaputta will.’

Yadā kho so, bhaggava, licchavimahāmatto aññāsi: ‘parābhūtarūpo ayaṁ acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Atha taṁ parisaṁ āgantvā evamārocesi: ‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti.*parābhūtarūpo, bho → parābhūtarūpo ayaṁ (sya-all); parābhūtarūpo so (pts1ed) Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: ‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṁ licchavīnaṁ evamassa— mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā goyugehi āviñcheyyāmāti, tā varattā chijjeyyuṁ pāthikaputto vā.*āviñcheyyāmāti → āviñjeyyāmāti (sya-all); āvijjheyyāmāti (pts1ed) | varattāhi → yāhi varattāhi (sya-all, mr) Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

When the Licchavi minister knew Yadā kho so, bhaggava, licchavimahāmatto aññāsi: that Pāṭikaputta had lost, ‘parābhūtarūpo ayaṁ acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. he returned to the assembly and said, Atha taṁ parisaṁ āgantvā evamārocesi: ‘Pāṭikaputta has lost, worthies.’ ‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti.*parābhūtarūpo, bho → parābhūtarūpo ayaṁ (sya-all); parābhūtarūpo so (pts1ed)When he said this, I said to the assembly, Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: ‘Pāṭikaputta is not capable of meeting me face to face, otherwise ‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—his head may explode. ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. Even if the good Licchavis were to think, Sace pāyasmantānaṁ licchavīnaṁ evamassa—“Let’s bind Pāṭikaputta with straps and drag him with a pair of oxen!” But either the straps will break or Pāṭikaputta will.’ mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā goyugehi āviñcheyyāmāti, tā varattā chijjeyyuṁ pāthikaputto vā.*āviñcheyyāmāti → āviñjeyyāmāti (sya-all); āvijjheyyāmāti (pts1ed) | varattāhi → yāhi varattāhi (sya-all, mr)Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

Then, Bhaggava, Jāliya, the pupil of the wood-bowl ascetic, stood up and said to the assembly, ‘Well then, worthies, wait a while, I’ll go. Hopefully I’ll be able to lead Pāṭikaputta back to the assembly.’

Atha kho, bhaggava, jāliyo dārupattikantevāsī uṭṭhāyāsanā taṁ parisaṁ etadavoca: ‘tena hi, bho, muhuttaṁ tāva āgametha, yāvāhaṁ gacchāmi; appeva nāma ahampi sakkuṇeyyaṁ acelaṁ pāthikaputtaṁ imaṁ parisaṁ ānetun’ti.

Then, Bhaggava, Jāliya, the pupil of the wood-bowl ascetic, stood up and said to the assembly, Atha kho, bhaggava, jāliyo dārupattikantevāsī uṭṭhāyāsanā taṁ parisaṁ etadavoca: ‘Well then, worthies, wait a while, I’ll go. ‘tena hi, bho, muhuttaṁ tāva āgametha, yāvāhaṁ gacchāmi; Hopefully I’ll be able to lead Pāṭikaputta back to the assembly.’ appeva nāma ahampi sakkuṇeyyaṁ acelaṁ pāthikaputtaṁ imaṁ parisaṁ ānetun’ti.

So Jāliya went to see Pāṭikaputta and said, ‘Come forth, Reverend Pāṭikaputta! It’s best for you to come forth. All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation. You said you’d meet the ascetic Gotama half-way. The ascetic Gotama has come the first half, and is sitting in your monastery. The ascetic Gotama has told the assembly that you’re not capable of meeting him face to face. And he said that even if the Licchavis try to bind you with straps and drag you with a pair of oxen, either the straps will break or you will. Come forth, Pāṭikaputta! When you come forth we’ll make you win and the ascetic Gotama lose.’

Atha kho, bhaggava, jāliyo dārupattikantevāsī yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṁ pāthikaputtaṁ etadavoca: ‘abhikkamāvuso pāthikaputta, abhikkantaṁ te seyyo. Abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā— samaṇopi gotamo ñāṇavādo …pe… taddiguṇaṁ taddiguṇāhaṁ karissāmīti. Abhikkamasseva, kho āvuso pāthikaputta, upaḍḍhapathaṁ. Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā— abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṁ licchavīnaṁ evamassa— mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā goyugehi āviñcheyyāmāti. Tā varattā chijjeyyuṁ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ āgaccheyyanti, muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṁ karissāma, samaṇassa gotamassa parājayan’ti.

So Jāliya went to see Pāṭikaputta and said, Atha kho, bhaggava, jāliyo dārupattikantevāsī yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṁ pāthikaputtaṁ etadavoca: ‘Come forth, Reverend Pāṭikaputta! It’s best for you to come forth. All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation. ‘abhikkamāvuso pāthikaputta, abhikkantaṁ te seyyo. Abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. You said you’d meet the ascetic Gotama half-way. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā—samaṇopi gotamo ñāṇavādo …pe… taddiguṇaṁ taddiguṇāhaṁ karissāmīti. Abhikkamasseva, kho āvuso pāthikaputta, upaḍḍhapathaṁ. The ascetic Gotama has come the first half, and is sitting in your monastery. Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno. The ascetic Gotama has told the assembly Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā—that you’re not capable of meeting him face to face. abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. And he said that even if the Licchavis Sace pāyasmantānaṁ licchavīnaṁ evamassa—try to bind you with straps and drag you with a pair of oxen, either the straps will break or you will. mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā goyugehi āviñcheyyāmāti. Tā varattā chijjeyyuṁ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ āgaccheyyanti, muddhāpi tassa vipateyyāti. Come forth, Pāṭikaputta! When you come forth we’ll make you win and the ascetic Gotama lose.’ Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṁ karissāma, samaṇassa gotamassa parājayan’ti.

When he had spoken, Pāṭikaputta said: ‘I’m coming, respectable sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat. Then Jāliya said to Pāṭikaputta, ‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? You say “I’m coming, respectable sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’ And as he was speaking, Pāṭikaputta said: ‘I’m coming, respectable sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat.

Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ. Atha kho, bhaggava, jāliyo dārupattikantevāsī acelaṁ pāthikaputtaṁ etadavoca: ‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātunti.

When he had spoken, Pāṭikaputta said: ‘I’m coming, respectable sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat. Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ. Then Jāliya said to Pāṭikaputta, Atha kho, bhaggava, jāliyo dārupattikantevāsī acelaṁ pāthikaputtaṁ etadavoca: ‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? ‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? You say “I’m coming, respectable sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’ Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. And as he was speaking, Pāṭikaputta said: ‘I’m coming, respectable sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātunti.

When Jāliya knew that Pāṭikaputta had lost, he said to him,

Yadā kho, bhaggava, jāliyo dārupattikantevāsī aññāsi: ‘parābhūtarūpo ayaṁ acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti, atha naṁ etadavoca—

When Jāliya knew Yadā kho, bhaggava, jāliyo dārupattikantevāsī aññāsi: that Pāṭikaputta had lost, he said to him, ‘parābhūtarūpo ayaṁ acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti, atha naṁ etadavoca—

‘Once upon a time, Reverend Pāṭikaputta, it occurred to a lion, king of beasts, “Why don’t I make my lair near a certain forest? Towards evening I can emerge from my den, yawn, survey the four quarters, roar my lion’s roar three times, and set out on the hunt. Having slain the very best of the deer herd, and eaten the most tender flesh, I could return to my den.”

Bhūtapubbaṁ, āvuso pāthikaputta, sīhassa migarañño etadahosi: ‘yannūnāhaṁ aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappeyyaṁ. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhameyyaṁ, āsayā nikkhamitvā vijambheyyaṁ, vijambhitvā samantā catuddisā anuvilokeyyaṁ, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadeyyaṁ, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkameyyaṁ. So varaṁ varaṁ migasaṅghe vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupeyyan’ti.*migasaṅghe → migasaṅghaṁ (sya-all, mr)

‘Once upon a time, Reverend Pāṭikaputta, it occurred to a lion, king of beasts, Bhūtapubbaṁ, āvuso pāthikaputta, sīhassa migarañño etadahosi: “Why don’t I make my lair near a certain forest? ‘yannūnāhaṁ aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappeyyaṁ. Towards evening I can emerge from my den, yawn, survey the four quarters, roar my lion’s roar three times, and set out on the hunt. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhameyyaṁ, āsayā nikkhamitvā vijambheyyaṁ, vijambhitvā samantā catuddisā anuvilokeyyaṁ, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadeyyaṁ, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkameyyaṁ. Having slain the very best of the deer herd, and eaten the most tender flesh, I could return to my den.” So varaṁ varaṁ migasaṅghe vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupeyyan’ti.*migasaṅghe → migasaṅghaṁ (sya-all, mr)

And so that’s what he did.

Atha kho, āvuso, so sīho migarājā aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappesi. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadi, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkāmi. So varaṁ varaṁ migasaṅghe vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupesi.

And so that’s what he did. Atha kho, āvuso, so sīho migarājā aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappesi. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadi, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkāmi. So varaṁ varaṁ migasaṅghe vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupesi.

Now, there was an old jackal who had grown fat on the lion’s leavings, becoming arrogant and strong. He thought, “What does the lion, king of beasts, have that I don’t? Why don’t I also make my lair near a certain forest? Towards evening I can emerge from my den, yawn, survey the four quarters, roar my lion’s roar three times, and set out on the hunt. Having slain the very best of the deer herd, and eaten the most tender flesh, I could return to my den.”

Tasseva kho, āvuso pāthikaputta, sīhassa migarañño vighāsasaṁvaḍḍho jarasiṅgālo ditto ceva balavā ca.*jarasiṅgālo → jarasigālo (bj, sya-all, pts1ed) Atha kho, āvuso, tassa jarasiṅgālassa etadahosi: ‘ko cāhaṁ, ko sīho migarājā. Yannūnāhampi aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappeyyaṁ. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhameyyaṁ, āsayā nikkhamitvā vijambheyyaṁ, vijambhitvā samantā catuddisā anuvilokeyyaṁ, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadeyyaṁ, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkameyyaṁ. So varaṁ varaṁ migasaṅghe vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupeyyan’ti.

Now, there was an old jackal who had grown fat on the lion’s leavings, becoming arrogant and strong. Tasseva kho, āvuso pāthikaputta, sīhassa migarañño vighāsasaṁvaḍḍho jarasiṅgālo ditto ceva balavā ca.*jarasiṅgālo → jarasigālo (bj, sya-all, pts1ed)He thought, Atha kho, āvuso, tassa jarasiṅgālassa etadahosi: “What does the lion, king of beasts, have that I don’t? ‘ko cāhaṁ, ko sīho migarājā. Why don’t I also make my lair near a certain forest? Yannūnāhampi aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappeyyaṁ. Towards evening I can emerge from my den, yawn, survey the four quarters, roar my lion’s roar three times, and set out on the hunt. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhameyyaṁ, āsayā nikkhamitvā vijambheyyaṁ, vijambhitvā samantā catuddisā anuvilokeyyaṁ, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadeyyaṁ, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkameyyaṁ. Having slain the very best of the deer herd, and eaten the most tender flesh, I could return to my den.” So varaṁ varaṁ migasaṅghe vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupeyyan’ti.

And so that’s what he did. But when he tried to roar a lion’s roar, he only managed to squeal and yelp like a jackal. And what is a pathetic jackal’s squeal next to the roar of a lion?

Atha kho so, āvuso, jarasiṅgālo aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappesi. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadissāmīti siṅgālakaṁyeva anadi bheraṇḍakaṁyeva anadi, ke ca chave siṅgāle, ke pana sīhanādeti.*sīhanādeti → sīhanāde (bj)

And so that’s what he did. Atha kho so, āvuso, jarasiṅgālo aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappesi. But when he tried to roar a lion’s roar, he only managed to squeal and yelp like a jackal. And what is a pathetic jackal’s squeal next to the roar of a lion? Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadissāmīti siṅgālakaṁyeva anadi bheraṇḍakaṁyeva anadi, ke ca chave siṅgāle, ke pana sīhanādeti.*sīhanādeti → sīhanāde (bj)

In the same way, reverend, while living off the leavings of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha!*Apadāna means “what has been left over, leavings, traces”. Who are the pathetic Pāṭikaputtas to attack the Realized Ones, the perfected ones, the fully awakened Buddhas?’

Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanāti.

In the same way, reverend, while living off the leavings of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha!*Apadāna means “what has been left over, leavings, traces”.Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. Who are the pathetic Pāṭikaputtas to attack the Realized Ones, the perfected ones, the fully awakened Buddhas?’ Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanāti.

When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, he said to him:

Yato kho, bhaggava, jāliyo dārupattikantevāsī iminā opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. Atha naṁ etadavoca:

When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, Yato kho, bhaggava, jāliyo dārupattikantevāsī iminā opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. he said to him: Atha naṁ etadavoca:

In the same way, reverend, while living off the leavings of the Holy One, you presume to attack him!’

Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanā’ti.

In the same way, reverend, while living off the leavings of the Holy One, you presume to attack him!’ Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanā’ti.

When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, he said to him:

Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. Atha naṁ etadavoca:

When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. he said to him: Atha naṁ etadavoca:

In the same way, reverend, while living off the leavings of the Holy One, you presume to attack him!’

Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanā’ti.

In the same way, reverend, while living off the leavings of the Holy One, you presume to attack him!’ Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanā’ti.

When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, he said to him:

Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. Atha naṁ etadavoca:

When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. he said to him: Atha naṁ etadavoca:

In the same way, reverend, while living off the leavings of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha! Who are the pathetic Pāṭikaputtas to attack the Realized Ones, the perfected ones, the fully awakened Buddhas?’

Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanā’ti.

In the same way, reverend, while living off the leavings of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha! Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. Who are the pathetic Pāṭikaputtas to attack the Realized Ones, the perfected ones, the fully awakened Buddhas?’ Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanā’ti.

When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, he returned to the assembly and said, ‘Pāṭikaputta has lost, worthies. He says “I’m coming, respectable sirs, I’m coming!” But wriggle as he might, he can’t get up from his seat.’

Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. Atha taṁ parisaṁ āgantvā evamārocesi: ‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti.

When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. he returned to the assembly and said, Atha taṁ parisaṁ āgantvā evamārocesi: ‘Pāṭikaputta has lost, worthies. He says “I’m coming, respectable sirs, I’m coming!” But wriggle as he might, he can’t get up from his seat.’ ‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti.

When he said this, I said to the assembly, ‘The naked ascetic Pāṭikaputta is not capable of meeting me face to face, unless he gives up that statement and that intention, and lets go of that view. If he thinks he can meet me face to face without giving up those things, his head may explode. The good Licchavis might even think, “Let’s bind Pāṭikaputta with straps and drag him with a pair of oxen!” But either the straps will break or Pāṭikaputta will. Pāṭikaputta is not capable of meeting me face to face, otherwise his head may explode.’

Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: ‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa— ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. Sacepāyasmantānaṁ licchavīnaṁ evamassa— mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā nāgehi āviñcheyyāmāti. Tā varattā chijjeyyuṁ pāthikaputto vā.*āviñcheyyāmāti → āviñjeyyāmāti (sya-all); āvijjheyyāmāti (pts1ed) | nāgehi → goyugehi (sabbattha) Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

When he said this, I said to the assembly, Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: ‘The naked ascetic Pāṭikaputta is not capable of meeting me face to face, unless he gives up that statement and that intention, and lets go of that view. ‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. If he thinks he can Sacepissa evamassa—meet me face to face without giving up those things, his head may explode. ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. The good Licchavis might even think, Sacepāyasmantānaṁ licchavīnaṁ evamassa—“Let’s bind Pāṭikaputta with straps and drag him with a pair of oxen!” But either the straps will break or Pāṭikaputta will. mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā nāgehi āviñcheyyāmāti. Tā varattā chijjeyyuṁ pāthikaputto vā.*āviñcheyyāmāti → āviñjeyyāmāti (sya-all); āvijjheyyāmāti (pts1ed) | nāgehi → goyugehi (sabbattha)Pāṭikaputta is not capable of meeting me face to face, otherwise Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. his head may explode.’ Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘What do you think, Sunakkhatta? Did the declaration I made about Pāṭikaputta turn out to be correct, or not?’

Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘Taṁ kiṁ maññasi, sunakkhatta, yatheva te ahaṁ acelaṁ pāthikaputtaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ aññathā vā’ti?

Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: ‘What do you think, Sunakkhatta? ‘Taṁ kiṁ maññasi, sunakkhatta, Did the declaration I made about Pāṭikaputta turn out to be correct, or not?’ yatheva te ahaṁ acelaṁ pāthikaputtaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ aññathā vā’ti?

‘What do you think, Sunakkhatta? If that is so, has a superhuman demonstration of psychic power been performed or not?’

‘Taṁ kiṁ maññasi, sunakkhatta, yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ, akataṁ vā’ti?

‘What do you think, Sunakkhatta? ‘Taṁ kiṁ maññasi, sunakkhatta, If that is so, has a superhuman demonstration of psychic power been performed or not?’ yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ, akataṁ vā’ti?

‘Though I perform such a superhuman demonstration of psychic power you say this: “But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.” See how far you have strayed!’

‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi— na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotīti. Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti.

‘Though I perform such a superhuman demonstration of psychic power you say this: ‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi—“But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.” na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotīti. See how far you have strayed!’ Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti.

Bhaggava, I understand the origin of the world. I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized quenching within myself. Directly knowing this, the Realized One does not come to ruin.*Compare DN 1:1.36.3. The following passage is largely adapted from the Brahmajālasutta.

Aggaññañcāhaṁ, bhaggava, pajānāmi.*pajānāmi → (?) Tañca pajānāmi, tato ca uttaritaraṁ pajānāmi, tañca pajānaṁ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā, yadabhijānaṁ tathāgato no anayaṁ āpajjati.*pajānaṁ → pajānanaṁ (sya-all, pts1ed, csp1ed)

Bhaggava, I understand the origin of the world. Aggaññañcāhaṁ, bhaggava, pajānāmi.*pajānāmi → (?)I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized quenching within myself. Directly knowing this, the Realized One does not come to ruin.*Compare DN 1:1.36.3. The following passage is largely adapted from the Brahmajālasutta.Tañca pajānāmi, tato ca uttaritaraṁ pajānāmi, tañca pajānaṁ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā, yadabhijānaṁ tathāgato no anayaṁ āpajjati.*pajānaṁ → pajānanaṁ (sya-all, pts1ed, csp1ed)

There are some ascetics and brahmins who describe the origin of the world in their tradition as created by the God Almighty, by the Divinity. I go up to them and say, ‘Is it really true that this is the venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But how do you describe in your tradition that the origin of the world came about as created by the God Almighty, by the Divinity?’ But they are stumped by my question, and they even question me in return. So I answer them,

Santi, bhaggava, eke samaṇabrāhmaṇā issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapenti.*ti → āmāti (sya-all) Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te ca me evaṁ puṭṭhā, ‘āmo’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘kathaṁvihitakaṁ pana tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṁ puṭṭho byākaromi:

There are some ascetics and brahmins who describe the origin of the world in their tradition as created by the God Almighty, by the Divinity. Santi, bhaggava, eke samaṇabrāhmaṇā issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapenti.*ti → āmāti (sya-all)I go up to them and say, Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘Is it really true that this is the venerables’ view?’ ‘saccaṁ kira tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? And they answer, ‘Yes’. Te ca me evaṁ puṭṭhā, ‘āmo’ti paṭijānanti. I say to them, Tyāhaṁ evaṁ vadāmi: ‘But how do you describe in your tradition that the origin of the world came about as created by the God Almighty, by the Divinity?’ ‘kathaṁvihitakaṁ pana tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? But they are stumped by my question, and they even question me in return. Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. So I answer them, Tesāhaṁ puṭṭho byākaromi:

‘There comes a time when, reverends, after a very long period has passed, this cosmos contracts. As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance. There they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time.

‘Hoti kho so, āvuso, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati. Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.

‘There comes a time when, reverends, after a very long period has passed, this cosmos contracts. ‘Hoti kho so, āvuso, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati. As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance. Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti. There they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time. Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.

There comes a time when, after a very long period has passed, this cosmos expands. As it expands an empty mansion of divinity appears. Then a certain sentient being—due to the running out of their lifespan or merit—passes away from that host of radiant deities and is reborn in that empty mansion of divinity. There they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time.

Hoti kho so, āvuso, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati.*kho → atha (sya-all, pts1ed) Vivaṭṭamāne loke suññaṁ brahmavimānaṁ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjati. So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī, ciraṁ dīghamaddhānaṁ tiṭṭhati.

There comes a time when, after a very long period has passed, this cosmos expands. Hoti kho so, āvuso, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati.*kho → atha (sya-all, pts1ed)As it expands an empty mansion of divinity appears. Vivaṭṭamāne loke suññaṁ brahmavimānaṁ pātubhavati. Then a certain sentient being—due to the running out of their lifespan or merit—passes away from that host of radiant deities and is reborn in that empty mansion of divinity. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjati. There they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time. So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī, ciraṁ dīghamaddhānaṁ tiṭṭhati.

But after staying there all alone for a long time, they become dissatisfied and anxious, “Oh, if only other beings would come to this place.”

Tassa tattha ekakassa dīgharattaṁ nivusitattā anabhirati paritassanā uppajjati— aho vata aññepi sattā itthattaṁ āgaccheyyunti.

But after staying there all alone for a long time, they become dissatisfied and anxious, Tassa tattha ekakassa dīgharattaṁ nivusitattā anabhirati paritassanā uppajjati—“Oh, if only other beings would come to this place.” aho vata aññepi sattā itthattaṁ āgaccheyyunti.

Then other sentient beings—due to the running out of their lifespan or merit—pass away from that host of radiant deities and are reborn in that mansion of divinity in company with that being.*Text has suññaṁ, but this appears to be a mistake, since the mansion is no longer “empty” as Brahmā is already there. Follow DN 1:2.4.3, which lacks suññaṁ. There they too are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time.

Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjanti tassa sattassa sahabyataṁ. Tepi tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.

Then other sentient beings—due to the running out of their lifespan or merit—pass away from that host of radiant deities and are reborn in that mansion of divinity in company with that being.*Text has suññaṁ, but this appears to be a mistake, since the mansion is no longer “empty” as Brahmā is already there. Follow DN 1:2.4.3, which lacks suññaṁ.Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjanti tassa sattassa sahabyataṁ. There they too are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time. Tepi tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.

Now, the being who was reborn there first thinks, “I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. And these beings were created by me. Why is that? Because first I thought, ‘Oh, if only other beings would come to this place.’ Such was my heart’s wish, and then these creatures came to this place.”

Tatrāvuso, yo so satto paṭhamaṁ upapanno, tassa evaṁ hoti— ahamasmi brahmābrahmāUn habitante de los cielos no-sensuales de la forma o de lo sin forma. Considerado por sí mismo y por los brahmines como Señor y creador del universo.Ver en el glosario mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ, mayā ime sattā nimmitā.*sajitā → sajjitā (sya-all, km); sañjitā (pts1ed) | seṭṭho → saṭṭhā (bj) Taṁ kissa hetu? Mamañhi pubbe etadahosi— aho vata aññepi sattā itthattaṁ āgaccheyyunti; iti mama ca manopaṇidhi. Ime ca sattā itthattaṁ āgatāti.

Now, the being who was reborn there first thinks, Tatrāvuso, yo so satto paṭhamaṁ upapanno, tassa evaṁ hoti—“I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. And these beings were created by me. ahamasmi brahmābrahmāUn habitante de los cielos no-sensuales de la forma o de lo sin forma. Considerado por sí mismo y por los brahmines como Señor y creador del universo.Ver en el glosario mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ, mayā ime sattā nimmitā.*sajitā → sajjitā (sya-all, km); sañjitā (pts1ed) | seṭṭho → saṭṭhā (bj)Why is that? Taṁ kissa hetu? Because first I thought, Mamañhi pubbe etadahosi—‘Oh, if only other beings would come to this place.’ aho vata aññepi sattā itthattaṁ āgaccheyyunti; Such was my heart’s wish, and then these creatures came to this place.” iti mama ca manopaṇidhi. Ime ca sattā itthattaṁ āgatāti.

And the beings who were reborn there later also think, “This must be the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. And we were created by him. Why is that? Because we see that he was reborn here first, and we arrived later.”

Yepi te sattā pacchā upapannā, tesampi evaṁ hoti— ayaṁ kho bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ; iminā mayaṁ bhotā brahmunā nimmitā. Taṁ kissa hetu? Imañhi mayaṁ addasāma idha paṭhamaṁ upapannaṁ; mayaṁ panāmha pacchā upapannāti.

And the beings who were reborn there later also think, Yepi te sattā pacchā upapannā, tesampi evaṁ hoti—“This must be the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. ayaṁ kho bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ; And we were created by him. iminā mayaṁ bhotā brahmunā nimmitā. Why is that? Taṁ kissa hetu? Because we see that he was reborn here first, and we arrived later.” Imañhi mayaṁ addasāma idha paṭhamaṁ upapannaṁ; mayaṁ panāmha pacchā upapannāti.

And the being who was reborn first is more long-lived, beautiful, and illustrious than those who arrived later.

Tatrāvuso, yo so satto paṭhamaṁ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.

And the being who was reborn first is more long-lived, beautiful, and illustrious than those who arrived later. Tatrāvuso, yo so satto paṭhamaṁ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.

It’s possible that one of those beings passes away from that host and is reborn in this place. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati; tato paraṁ nānussarati.

It’s possible that one of those beings passes away from that host and is reborn in this place. Ṭhānaṁ kho panetaṁ, āvuso, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Having done so, they go forth from the lay life to homelessness. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati; tato paraṁ nānussarati.

They say: “He who is the Divinity—the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born—by he we were created. He is permanent, everlasting, eternal, imperishable, remaining the same for all eternity. We who were created by that Divinity are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.” Is this how you describe in your tradition that the origin of the world came about as created by the God Almighty, by the Divinity?’*This statement is not explicitly phrased as a question, but the Mahāsaṅgīti edition inconsistently punctuates it as one. It makes more sense in context, especially as a response to the initial question: Kathaṁvihitakaṁ (“How do you describe …”) … Evaṁvihitakaṁ (“Is this how you describe …”).

So evamāha: “yo kho so bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ, yena mayaṁ bhotā brahmunā nimmitā. So nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassati.*sassato → sassato dīghāyuko (sya-all, mr) Ye pana mayaṁ ahumhā tena bhotā brahmunā nimmitā, te mayaṁ aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti.*addhuvā → adhuvā asassatā (sya-all, mr) Evaṁvihitakaṁ no tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti.

They say: So evamāha: “He who is the Divinity—the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born—by he we were created. He is permanent, everlasting, eternal, imperishable, remaining the same for all eternity. “yo kho so bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ, yena mayaṁ bhotā brahmunā nimmitā. So nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassati.*sassato → sassato dīghāyuko (sya-all, mr)We who were created by that Divinity are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.” Ye pana mayaṁ ahumhā tena bhotā brahmunā nimmitā, te mayaṁ aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti.*addhuvā → adhuvā asassatā (sya-all, mr)Is this how you describe in your tradition that the origin of the world came about as created by the God Almighty, by the Divinity?’*This statement is not explicitly phrased as a question, but the Mahāsaṅgīti edition inconsistently punctuates it as one. It makes more sense in context, especially as a response to the initial question: Kathaṁvihitakaṁ (“How do you describe …”) … Evaṁvihitakaṁ (“Is this how you describe …”).Evaṁvihitakaṁ no tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti.

They say, ‘That is what we have heard, Reverend Gotama, just as you say.’*This is adopted from DN 1:2.2.1. These philosophers belong with the “partial eternalists”.

Te evamāhaṁsu: ‘evaṁ kho no, āvuso gotama, sutaṁ, yathevāyasmā gotamo āhā’ti.

They say, Te evamāhaṁsu: ‘That is what we have heard, Reverend Gotama, just as you say.’*This is adopted from DN 1:2.2.1. These philosophers belong with the “partial eternalists”.‘evaṁ kho no, āvuso gotama, sutaṁ, yathevāyasmā gotamo āhā’ti.

Bhaggava, I understand the origin of the world. I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized quenching within myself. Directly knowing this, the Realized One does not come to ruin.

Aggaññañcāhaṁ, bhaggava, pajānāmi. Tañca pajānāmi, tato ca uttaritaraṁ pajānāmi, tañca pajānaṁ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṁ tathāgato no anayaṁ āpajjati.

Bhaggava, I understand the origin of the world. Aggaññañcāhaṁ, bhaggava, pajānāmi. I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized quenching within myself. Directly knowing this, the Realized One does not come to ruin. Tañca pajānāmi, tato ca uttaritaraṁ pajānāmi, tañca pajānaṁ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṁ tathāgato no anayaṁ āpajjati.

There are some ascetics and brahmins who describe the origin of the world in their tradition as due to those depraved by play. I go up to them and say, ‘Is it really true that this is the venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But how do you describe in your tradition that the origin of the world came about due to those depraved by play?’ But they are stumped by my question, and they even question me in return. So I answer them,

Santi, bhaggava, eke samaṇabrāhmaṇā khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapenti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te ca me evaṁ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘kathaṁvihitakaṁ pana tumhe āyasmanto khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti, tesāhaṁ puṭṭho byākaromi:

There are some ascetics and brahmins who describe the origin of the world in their tradition as due to those depraved by play. Santi, bhaggava, eke samaṇabrāhmaṇā khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapenti. I go up to them and say, Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘Is it really true that this is the venerables’ view?’ ‘saccaṁ kira tumhe āyasmanto khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? And they answer, ‘Yes’. Te ca me evaṁ puṭṭhā ‘āmo’ti paṭijānanti. I say to them, Tyāhaṁ evaṁ vadāmi: ‘But how do you describe in your tradition that the origin of the world came about due to those depraved by play?’ ‘kathaṁvihitakaṁ pana tumhe āyasmanto khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? But they are stumped by my question, and they even question me in return. Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti, So I answer them, tesāhaṁ puṭṭho byākaromi:

It’s possible that one of those beings passes away from that host and is reborn in this place. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati, itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati, agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati; tato paraṁ nānussarati.

It’s possible that one of those beings passes away from that host and is reborn in this place. Ṭhānaṁ kho panetaṁ, āvuso, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati, Having done so, they go forth from the lay life to homelessness. itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati, By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further. agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati; tato paraṁ nānussarati.

They say, “The gods not depraved by play don’t spend too much time laughing, playing, and making merry. So they don’t lose their mindfulness, and don’t pass away from that host of gods. They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. But we who were depraved by play spent too much time laughing, playing, and making merry. In doing so, we lost our mindfulness, and passed away from that host of gods. We are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.” Is this how you describe in your tradition that the origin of the world came about due to those depraved by play?’

So evamāha: “ye kho te bhonto devā na khiḍḍāpadosikā te na ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ nātivelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati na sammussati, satiyā asammosā te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. Ye pana mayaṁ ahumhā khiḍḍāpadosikā te mayaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannā viharimhā, tesaṁ no ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati, satiyā sammosā evaṁ mayaṁ tamhā kāyā cutā,*satiyā sammosā evaṁ → sammosāya te (sya-all, mr); sammosā eva (pts1ed) aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti. Evaṁvihitakaṁ no tumhe āyasmanto khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti.

They say, So evamāha: “The gods not depraved by play don’t spend too much time laughing, playing, and making merry. So they don’t lose their mindfulness, and don’t pass away from that host of gods. “ye kho te bhonto devā na khiḍḍāpadosikā te na ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṁ nātivelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati na sammussati, satiyā asammosā te devā tamhā kāyā na cavanti, They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. But we who were depraved by play spent too much time laughing, playing, and making merry. In doing so, we lost our mindfulness, and passed away from that host of gods. Ye pana mayaṁ ahumhā khiḍḍāpadosikā te mayaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannā viharimhā, tesaṁ no ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati, satiyā sammosā evaṁ mayaṁ tamhā kāyā cutā,*satiyā sammosā evaṁ → sammosāya te (sya-all, mr); sammosā eva (pts1ed)We are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.” aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti. Is this how you describe in your tradition that the origin of the world came about due to those depraved by play?’ Evaṁvihitakaṁ no tumhe āyasmanto khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti.

They say, ‘That is what we have heard, Reverend Gotama, just as you say.’

Te evamāhaṁsu: ‘evaṁ kho no, āvuso gotama, sutaṁ, yathevāyasmā gotamo āhā’ti.

They say, Te evamāhaṁsu: ‘That is what we have heard, Reverend Gotama, just as you say.’ ‘evaṁ kho no, āvuso gotama, sutaṁ, yathevāyasmā gotamo āhā’ti.

Bhaggava, I understand the origin of the world. Directly knowing this, the Realized One does not come to ruin.

Aggaññañcāhaṁ, bhaggava, pajānāmi …pe… yadabhijānaṁ tathāgato no anayaṁ āpajjati.

Bhaggava, I understand the origin of the world. Aggaññañcāhaṁ, bhaggava, pajānāmi …pe… Directly knowing this, the Realized One does not come to ruin. yadabhijānaṁ tathāgato no anayaṁ āpajjati.

There are some ascetics and brahmins who describe the origin of the world in their tradition as due to those who are malevolent.*DN 1:2.10.2. I go up to them and say, ‘Is it really true that this is the venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But how do you describe in your tradition that the origin of the world came about due to those who are malevolent?’ But they are stumped by my question, and they even question me in return. So I answer them,

Santi, bhaggava, eke samaṇabrāhmaṇā manopadosikaṁ ācariyakaṁ aggaññaṁ paññapenti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te ca me evaṁ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘kathaṁvihitakaṁ pana tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṁ puṭṭho byākaromi:

There are some ascetics and brahmins who describe the origin of the world in their tradition as due to those who are malevolent.*DN 1:2.10.2.Santi, bhaggava, eke samaṇabrāhmaṇā manopadosikaṁ ācariyakaṁ aggaññaṁ paññapenti. I go up to them and say, Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘Is it really true that this is the venerables’ view?’ ‘saccaṁ kira tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? And they answer, ‘Yes’. Te ca me evaṁ puṭṭhā ‘āmo’ti paṭijānanti. I say to them, Tyāhaṁ evaṁ vadāmi: ‘But how do you describe in your tradition that the origin of the world came about due to those who are malevolent?’ ‘kathaṁvihitakaṁ pana tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? But they are stumped by my question, and they even question me in return. Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. So I answer them, Tesāhaṁ puṭṭho byākaromi:

It’s possible that one of those beings passes away from that host and is reborn in this place. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.

It’s possible that one of those beings passes away from that host and is reborn in this place. Ṭhānaṁ kho panetaṁ, āvuso, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Having done so, they go forth from the lay life to homelessness. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.

They say, “The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that host of gods. They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. But we who were malevolent spent too much time gazing at each other, so our minds grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods. We are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.” Is this how you describe in your tradition that the origin of the world came about due to those who are malevolent?’

So evamāha: “ye kho te bhonto devā na manopadosikā te nātivelaṁ aññamaññaṁ upanijjhāyanti. Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti,*tamhā → akilantacittā tamhā (csp1ed) niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā. Te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Evaṁ mayaṁ tamhā kāyā cutā,*padūsimhā → padūsayimhā (bj); padosiyimhā (sya-all); padūsimha (pts1ed) | Evaṁ mayaṁ → kilantacittāeva mayaṁ (pts1ed); kilantacittā (csp1ed) aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti. Evaṁvihitakaṁ no tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti.

They say, So evamāha: “The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that host of gods. “ye kho te bhonto devā na manopadosikā te nātivelaṁ aññamaññaṁ upanijjhāyanti. Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti,*tamhā → akilantacittā tamhā (csp1ed)They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. But we who were malevolent spent too much time gazing at each other, so our minds grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods. Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā. Te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. Evaṁ mayaṁ tamhā kāyā cutā,*padūsimhā → padūsayimhā (bj); padosiyimhā (sya-all); padūsimha (pts1ed) | Evaṁ mayaṁ → kilantacittāeva mayaṁ (pts1ed); kilantacittā (csp1ed)We are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.” aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti. Is this how you describe in your tradition that the origin of the world came about due to those who are malevolent?’ Evaṁvihitakaṁ no tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti.

They say, ‘That is what we have heard, Reverend Gotama, just as you say.’

Te evamāhaṁsu: ‘evaṁ kho no, āvuso gotama, sutaṁ, yathevāyasmā gotamo āhā’ti.

They say, Te evamāhaṁsu: ‘That is what we have heard, Reverend Gotama, just as you say.’ ‘evaṁ kho no, āvuso gotama, sutaṁ, yathevāyasmā gotamo āhā’ti.

Bhaggava, I understand the origin of the world. Directly knowing this, the Realized One does not come to ruin.

Aggaññañcāhaṁ, bhaggava, pajānāmi …pe… yadabhijānaṁ tathāgato no anayaṁ āpajjati.

Bhaggava, I understand the origin of the world. Aggaññañcāhaṁ, bhaggava, pajānāmi …pe… Directly knowing this, the Realized One does not come to ruin. yadabhijānaṁ tathāgato no anayaṁ āpajjati.

There are some ascetics and brahmins who describe the origin of the world in their tradition as having arisen as an anomaly. I go up to them and say, ‘Is it really true that this is the venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But how do you describe in your tradition that the origin of the world came about anomalously?’ But they are stumped by my question, and they even question me in return. So I answer them,

Santi, bhaggava, eke samaṇabrāhmaṇā adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapenti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te ca me evaṁ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṁ evaṁ vadāmi: ‘kathaṁvihitakaṁ pana tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṁ puṭṭho byākaromi:

There are some ascetics and brahmins who describe the origin of the world in their tradition as having arisen as an anomaly. Santi, bhaggava, eke samaṇabrāhmaṇā adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapenti. I go up to them and say, Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘Is it really true that this is the venerables’ view?’ ‘saccaṁ kira tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? And they answer, ‘Yes’. Te ca me evaṁ puṭṭhā ‘āmo’ti paṭijānanti. I say to them, Tyāhaṁ evaṁ vadāmi: ‘But how do you describe in your tradition that the origin of the world came about anomalously?’ ‘kathaṁvihitakaṁ pana tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? But they are stumped by my question, and they even question me in return. Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. So I answer them, Tesāhaṁ puṭṭho byākaromi:

‘Reverends, there are gods named “non-percipient beings”.*DN 1:2.31.1. When perception arises they pass away from that host of gods.

‘Santāvuso, asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti.

‘Reverends, there are gods named “non-percipient beings”.*DN 1:2.31.1.‘Santāvuso, asaññasattā nāma devā. When perception arises they pass away from that host of gods. Saññuppādā ca pana te devā tamhā kāyā cavanti.

It’s possible that one of those beings passes away from that host and is reborn in this place. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect the arising of perception, but no further.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ saññuppādaṁ anussarati, tato paraṁ nānussarati’.*tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ → idaṁ padaṁ brahmajālasutte na dissati. evaṁ (mr)

It’s possible that one of those beings passes away from that host and is reborn in this place. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. Having done so, they go forth from the lay life to homelessness. Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect the arising of perception, but no further. Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ saññuppādaṁ anussarati, tato paraṁ nānussarati’.*tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ → idaṁ padaṁ brahmajālasutte na dissati. evaṁ (mr)

They say, “The self and the cosmos arose anomalously. Why is that? Because formerly I didn’t exist, whereas now, having not existed, I’ve transformed into the state of existing.” Is this how you describe in your tradition that the origin of the world came about anomalously?’

So evamāha: ‘adhiccasamuppanno attā ca loko ca. Taṁ kissa hetu? Ahañhi pubbe nāhosiṁ, somhi etarahi ahutvā santatāya pariṇato’ti.*santatāya → sattāya (si); sattattāya (pts1ed) ‘Evaṁvihitakaṁ no tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti?

They say, So evamāha: “The self and the cosmos arose anomalously. ‘adhiccasamuppanno attā ca loko ca. Why is that? Taṁ kissa hetu? Because formerly I didn’t exist, whereas now, having not existed, I’ve transformed into the state of existing.” Ahañhi pubbe nāhosiṁ, somhi etarahi ahutvā santatāya pariṇato’ti.*santatāya → sattāya (si); sattattāya (pts1ed)Is this how you describe in your tradition that the origin of the world came about anomalously?’ ‘Evaṁvihitakaṁ no tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti?

They say, ‘That is what we have heard, Reverend Gotama, just as you say.’

Te evamāhaṁsu: ‘evaṁ kho no, āvuso gotama, sutaṁ yathevāyasmā gotamo āhā’ti.

They say, Te evamāhaṁsu: ‘That is what we have heard, Reverend Gotama, just as you say.’ ‘evaṁ kho no, āvuso gotama, sutaṁ yathevāyasmā gotamo āhā’ti.

I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized quenching within myself. Directly knowing this, the Realized One does not come to ruin.

Aggaññañcāhaṁ, bhaggava, pajānāmi tañca pajānāmi, tato ca uttaritaraṁ pajānāmi, tañca pajānaṁ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā.*pajānaṁ → pajānanaṁ (bj, sya-all, pts1ed, csp1ed) Yadabhijānaṁ tathāgato no anayaṁ āpajjati.

I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized quenching within myself. Directly knowing this, the Realized One does not come to ruin. Aggaññañcāhaṁ, bhaggava, pajānāmi tañca pajānāmi, tato ca uttaritaraṁ pajānāmi, tañca pajānaṁ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā.*pajānaṁ → pajānanaṁ (bj, sya-all, pts1ed, csp1ed)Yadabhijānaṁ tathāgato no anayaṁ āpajjati.

Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim: ‘The ascetic Gotama has a distorted perspective, and so have his monks.

Evaṁvādiṁ kho maṁ, bhaggava, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: ‘viparīto samaṇo gotamo bhikkhavo ca.

Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim: Evaṁvādiṁ kho maṁ, bhaggava, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: ‘The ascetic Gotama has a distorted perspective, and so have his monks. ‘viparīto samaṇo gotamo bhikkhavo ca.

He says, “When one enters and remains in the liberation of the beautiful, at that time one only perceives what is ugly.”’

Samaṇo gotamo evamāha— yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, sabbaṁ tasmiṁ samaye asubhantveva pajānātī’ti.*pajānātī’ti → sampajānātīti (sya-all); sañjānātīti (pts1ed) | asubhantveva → asubhanteva (sya-all, pts1ed)

He says, Samaṇo gotamo evamāha—“When one enters and remains in the liberation of the beautiful, at that time one only perceives what is ugly.”’ yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, sabbaṁ tasmiṁ samaye asubhantveva pajānātī’ti.*pajānātī’ti → sampajānātīti (sya-all); sañjānātīti (pts1ed) | asubhantveva → asubhanteva (sya-all, pts1ed)

But I don’t say that. I say this: ‘When one enters and remains in the liberation of the beautiful, at that time one only perceives what is beautiful.’”

Na kho panāhaṁ, bhaggava, evaṁ vadāmi: ‘yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, sabbaṁ tasmiṁ samaye asubhantveva pajānātī’ti. Evañca khvāhaṁ, bhaggava, vadāmi: ‘yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, subhantveva tasmiṁ samaye pajānātī’”ti.

But I don’t say that. Na kho panāhaṁ, bhaggava, evaṁ vadāmi: ‘yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, sabbaṁ tasmiṁ samaye asubhantveva pajānātī’ti. I say this: Evañca khvāhaṁ, bhaggava, vadāmi: ‘When one enters and remains in the liberation of the beautiful, at that time one only perceives what is beautiful.’” ‘yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, subhantveva tasmiṁ samaye pajānātī’”ti.

“They are the ones with a distorted perspective, sir, who regard the Buddha and the mendicants in this way. Sir, I am quite confident that the Buddha is capable of teaching me so that I can enter and remain in the liberation on the beautiful.”

“Te ca, bhante, viparītā, ye bhagavantaṁ viparītato dahanti bhikkhavo ca. Evaṁpasanno ahaṁ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṁ desetuṁ, yathā ahaṁ subhaṁ vimokkhaṁ upasampajja vihareyyan”ti.

“They are the ones with a distorted perspective, sir, who regard the Buddha and the mendicants in this way. “Te ca, bhante, viparītā, ye bhagavantaṁ viparītato dahanti bhikkhavo ca. Sir, I am quite confident that the Buddha is capable of teaching me so that I can enter and remain in the liberation on the beautiful.” Evaṁpasanno ahaṁ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṁ desetuṁ, yathā ahaṁ subhaṁ vimokkhaṁ upasampajja vihareyyan”ti.

“It’s hard for you to enter and remain in the liberation on the beautiful, since you have a different view, creed, and belief, unless you dedicate yourself to practice with the guidance of tradition. Come on, Bhaggava, carefully preserve the confidence that you have in me.”

“Dukkaraṁ kho etaṁ, bhaggava, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṁ vimokkhaṁ upasampajja viharituṁ. Iṅgha tvaṁ, bhaggava, yo ca te ayaṁ mayi pasādo, tameva tvaṁ sādhukamanurakkhā”ti.

“It’s hard for you to enter and remain in the liberation on the beautiful, since you have a different view, creed, and belief, unless you dedicate yourself to practice with the guidance of tradition. “Dukkaraṁ kho etaṁ, bhaggava, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṁ vimokkhaṁ upasampajja viharituṁ. Come on, Bhaggava, carefully preserve the confidence that you have in me.” Iṅgha tvaṁ, bhaggava, yo ca te ayaṁ mayi pasādo, tameva tvaṁ sādhukamanurakkhā”ti.

“If it’s hard for me to enter and remain in the liberation on the beautiful, since I have a different view, creed, and belief, unless I dedicate myself to practice with the guidance of tradition, I shall carefully preserve the confidence that I have in the Buddha.”

“Sace taṁ, bhante, mayā dukkaraṁ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṁ vimokkhaṁ upasampajja viharituṁ. Yo ca me ayaṁ, bhante, bhagavati pasādo, tamevāhaṁ sādhukamanurakkhissāmī”ti.

“If it’s hard for me to enter and remain in the liberation on the beautiful, since I have a different view, creed, and belief, unless I dedicate myself to practice with the guidance of tradition, “Sace taṁ, bhante, mayā dukkaraṁ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṁ vimokkhaṁ upasampajja viharituṁ. I shall carefully preserve the confidence that I have in the Buddha.” Yo ca me ayaṁ, bhante, bhagavati pasādo, tamevāhaṁ sādhukamanurakkhissāmī”ti.

That is what the Buddha said. Satisfied, the wanderer of the Bhaggava clan approved what the Buddha said.

Idamavoca bhagavā. Attamano bhaggavagotto paribbājako bhagavato bhāsitaṁ abhinandīti.

That is what the Buddha said. Idamavoca bhagavā. Satisfied, the wanderer of the Bhaggava clan approved what the Buddha said. Attamano bhaggavagotto paribbājako bhagavato bhāsitaṁ abhinandīti.