PTS cs 55 ‘Venerable Nāgasena, it has been said by the Blessed One: “But now the good law, Ānanda, will only stand fast for five hundred years.” But on the other hand the Blessed One declared, just before PTS vp En 186 his death, in response to the question put by Subhadda the recluse: “But if in this system the brethren live the perfect life, then the world would not be bereft of Arahats.” This last phrase is absolute, inclusive; it cannot be explained away. If the first of these statements be correct, the second is misleading, if the second be right the first must be false. PTS vp Pali 131 This too is a double-pointed question, more confused than the jungle, more powerful than a strong man, more knotty than a knot. It is now put to you. Show the extent of the power of your knowledge, like a leviathan in the midst of the sea.’
PTS cs 56 ‘The Blessed One, O king, did make both those statements you have quoted. But they are different one from the other both in the spirit and in the letter. The one deals with the limit of the duration of the doctrine, the other with the practice of a religious life—two things widely distinct, as far removed one from the other as the zenith is from the surface of the earth, as heaven is from purgatory, as good is from evil, and as pleasure is from pain. But though that be so, yet lest your enquiry should be vain, I will expound the matter further in its essential connection.’
PTS cs 57 ‘When the Blessed One said that the good law would only endure for five hundred years, he said so declaring the time of its destruction, limiting the remainder of its existence. For he said: “The good law, Ānanda, would endure for a thousand years if no women had been admitted to the PTS vp En 187 Order. But now, Ānanda, it will only last five hundred years.” But in so saying, O king, did the Blessed One either foretell the disappearance of the good law, or throw blame on the clear understanding thereof?’
‘Certainly not, Sir.’
‘Just so. It was a declaration of injury done, an announcement of the limit of what remained. As when a man whose income had been diminished might announce publicly, making sure of what remained: “So much property have I lost; so much is still left"—PTS vp Pali 132 so did the Blessed One make known to gods and men what remained when he announced what had been lost by saying: “The good law will now, Ānanda, endure for five hundred years.” In so saying he was fixing a limit to religion. But when in speaking to Subhadda, and by way of proclaiming who were the true Samaṇas, he said: “But if, in this system, the brethren live the perfect life, then the world would not be bereft of Arahats"—in so saying he was declaring in what religion consisted. You have confounded the limitation of a thing with the statement of what it is. But if you like I will tell you what the real connection between the two is. Listen carefully, and attend trustfully to what I say.’
PTS cs 58 ‘Suppose, O king, there were a reservoir quite full of fresh cool water, overflowing at the brim, but limited in size and with an embankment running all round it. Now if, when the water had not abated in that tank, a mighty cloud were to rain down rain continually, and in addition, on to the water already in it, would the amount of water in the tank decrease or come to an end?’ PTS vp En 188
‘Certainly not, Sir.’
‘But why not, O king?’
‘Because of the Continual downpour of the rain.’
‘Just so, O king, is the glorious reservoir of the good law of the teaching of the Conqueror ever full of the clear fresh cool water of the practice of duty and virtue and morality and purity of life, and continues overflowing all limits even to the very highest heaven of heavens. And if the children of the Buddha rain down into it continuously, and in addition, the rainfall of still further practice of duty and virtue and morality and purity of life, then will it endure for long, and the world will not be bereft of Arahats. This was the meaning of the Master’s words when he said: “But if, Subhadda, in this system the brethren continue in perfectness of life, then will the world not be bereft of Arahats.”’
PTS cs 59 ‘Now suppose again, O king, that people were to continually supply a mighty fiery furnace with dried cow-dung, and dry sticks, and dry leaves—would that fire go out?’
PTS vp Pali 133 ‘No indeed, Sir. Rather would it blaze more fiercely, and burn more brightly.’
‘Just so, O king, does the glorious teaching of the Conqueror blaze and shine over the ten thousand world systems by the practice of duty and virtue and morality and purity of life. And if, O king, in addition to that, the children of the Buddha, devoting themselves to the five kinds of spiritual exertion, continue zealous in effort—if cultivating a longing for the threefold discipline, they train themselves therein— PTS vp En 189 if without ceasing they carry out to the full the conduct that is right, and absolutely avoid all that is wrong, and practise righteousness of life—then will this glorious doctrine of the Conqueror stand more and more stedfast as the years roll on, and the world will not be bereft of Arahats. It was in reference to this, O king, that the Master spake when he said: “But if, Subhadda, in this system the brethren continue in perfectness of life, then will the world not be bereft of Arahats.”’
PTS cs 60 ‘Again, O king, suppose people were to continually polish with fine soft red powder a stainless mirror that was already bright and shining, well polished, smooth, and glossy, would dirt and dust and mud arise on its surface?’
‘No indeed—Sir. Rather would it become to a certainty even more stainless than before.’
‘Just so, O king, is the glorious doctrine of the Conqueror stainless by nature, and altogether free from the dust and dirt of evil. And if the children of the Buddha cleanse it by the virtue arising from the shaking off, the eradication of evil, from the practice of duty and virtue and morality and purity of life, then will this glorious doctrine endure for long, and the world will not be bereft of Arahats. It was in reference to this that the Blessed One spake when he said: “But if, Subhadda, in this system the brethren continue in righteousness of life, then will not the world be bereft of Arahats.” For the teaching of the Master, O king, has its root in conduct, has conduct as its essence, and stands fast so long as conduct does not decline.’ PTS vp En 190
PTS cs 61 ‘Venerable Nāgasena, when you speak of the disappearance of the good law, what do you mean by its disappearance?’
‘There are three modes of the disappearance, O king, of a system of doctrine. And what are the three? the decline of attainment to an intellectual grasp of it, the decline of conduct in accordance with it, and the decline of its outward form. PTS vp Pali 134 When the attainment of it ceases, then even the man who conducts himself aright in it has no clear understanding of it. By the decline of conduct the promulgation of the rules of discipline ceases, only the outward form of the religion remains. When the outward form has ceased, the succession of the tradition is cut off. These are the three forms of the disappearance of a system of doctrine.’
‘You have well explained, venerable Nāgasena, this dilemma so profound, and have made it plain. You have loosed the knot; you have destroyed the arguments of the adversary, broken them in pieces, proved them wrong—you, O best of the leaders of schools!’
Here ends the dilemma as to the duration of the faith.
7. Saddhammantaradhānapañha
7. Saddhammantaradhānapañha
7. Saddhammantaradhānapañha
“Bhante nāgasena, bhāsitampetaṁ bhagavatā—‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti. *vassasatāni → vassasahassāni (maku)Puna ca parinibbānasamaye subhaddena paribbājakena pañhaṁ puṭṭhena bhagavatā bhaṇitaṁ—‘ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā’ti, asesavacanametaṁ, nissesavacanametaṁ, nippariyāyavacanametaṁ. Yadi, bhante nāgasena, tathāgatena bhaṇitaṁ—‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti, tena hi ‘asuñño loko arahantehi assā’ti yaṁ vacanaṁ, taṁ micchā. *assa → assu (bj, maku)Yadi tathāgatena bhaṇitaṁ—‘asuñño loko arahantehi assā’ti, tena hi ‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti tampi vacanaṁ micchā. Ayampi ubhato koṭiko pañho gahanatopi gahanataro balavatopi balavataro gaṇṭhitopi gaṇṭhitaro, so tavānuppatto, tattha te ñāṇabalavipphāraṁ dassehi makaro viya sāgarabbhantaragato”ti.
“Bhante nāgasena, bhāsitampetaṁ bhagavatā—
‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti. *vassasatāni → vassasahassāni (maku)
Puna ca parinibbānasamaye subhaddena paribbājakena pañhaṁ puṭṭhena bhagavatā bhaṇitaṁ—
‘ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā’ti, asesavacanametaṁ, nissesavacanametaṁ, nippariyāyavacanametaṁ.
Yadi, bhante nāgasena, tathāgatena bhaṇitaṁ—
‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti, tena hi ‘asuñño loko arahantehi assā’ti yaṁ vacanaṁ, taṁ micchā. *assa → assu (bj, maku)
Yadi tathāgatena bhaṇitaṁ—
‘asuñño loko arahantehi assā’ti, tena hi ‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti tampi vacanaṁ micchā.
Ayampi ubhato koṭiko pañho gahanatopi gahanataro balavatopi balavataro gaṇṭhitopi gaṇṭhitaro, so tavānuppatto, tattha te ñāṇabalavipphāraṁ dassehi makaro viya sāgarabbhantaragato”ti.
“Bhante nāgasena, bhāsitampetaṁ bhagavatā—‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti. *vassasatāni → vassasahassāni (maku)Puna ca parinibbānasamaye subhaddena paribbājakena pañhaṁ puṭṭhena bhagavatā bhaṇitaṁ—‘ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā’ti, asesavacanametaṁ, nissesavacanametaṁ, nippariyāyavacanametaṁ. Yadi, bhante nāgasena, tathāgatena bhaṇitaṁ—‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti, tena hi ‘asuñño loko arahantehi assā’ti yaṁ vacanaṁ, taṁ micchā. *assa → assu (bj, maku)Yadi tathāgatena bhaṇitaṁ—‘asuñño loko arahantehi assā’ti, tena hi ‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti tampi vacanaṁ micchā. Ayampi ubhato koṭiko pañho gahanatopi gahanataro balavatopi balavataro gaṇṭhitopi gaṇṭhitaro, so tavānuppatto, tattha te ñāṇabalavipphāraṁ dassehi makaro viya sāgarabbhantaragato”ti.
“Bhāsitampetaṁ, mahārāja, bhagavatā ‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti. Parinibbānasamaye ca subhaddassa paribbājakassa bhaṇitaṁ—‘ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā’ti. Tañca pana, mahārāja, bhagavato vacanaṁ nānatthañceva hoti nānābyañjanañca, ayaṁ sāsanaparicchedo, ayaṁ paṭipatti paridīpanāti dūraṁ vivajjitā te ubho aññamaññaṁ. Yathā, mahārāja, nabhaṁ pathavito dūraṁ vivajjitaṁ, nirayaṁ saggato dūraṁ vivajjitaṁ, kusalaṁ akusalato dūraṁ vivajjitaṁ, sukhaṁ dukkhato dūraṁ vivajjitaṁ; evameva kho, mahārāja, te ubho aññamaññaṁ dūraṁ vivajjitā.
“Bhāsitampetaṁ, mahārāja, bhagavatā ‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti.
Parinibbānasamaye ca subhaddassa paribbājakassa bhaṇitaṁ—
‘ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā’ti.
Tañca pana, mahārāja, bhagavato vacanaṁ nānatthañceva hoti nānābyañjanañca, ayaṁ sāsanaparicchedo, ayaṁ paṭipatti paridīpanāti dūraṁ vivajjitā te ubho aññamaññaṁ.
Yathā, mahārāja, nabhaṁ pathavito dūraṁ vivajjitaṁ, nirayaṁ saggato dūraṁ vivajjitaṁ, kusalaṁ akusalato dūraṁ vivajjitaṁ, sukhaṁ dukkhato dūraṁ vivajjitaṁ;
evameva kho, mahārāja, te ubho aññamaññaṁ dūraṁ vivajjitā.
“Bhāsitampetaṁ, mahārāja, bhagavatā ‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti. Parinibbānasamaye ca subhaddassa paribbājakassa bhaṇitaṁ—‘ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā’ti. Tañca pana, mahārāja, bhagavato vacanaṁ nānatthañceva hoti nānābyañjanañca, ayaṁ sāsanaparicchedo, ayaṁ paṭipatti paridīpanāti dūraṁ vivajjitā te ubho aññamaññaṁ. Yathā, mahārāja, nabhaṁ pathavito dūraṁ vivajjitaṁ, nirayaṁ saggato dūraṁ vivajjitaṁ, kusalaṁ akusalato dūraṁ vivajjitaṁ, sukhaṁ dukkhato dūraṁ vivajjitaṁ; evameva kho, mahārāja, te ubho aññamaññaṁ dūraṁ vivajjitā.
Api ca, mahārāja, mā te pucchā moghā assa, rasato te saṁsanditvā kathayissāmi ‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti yaṁ bhagavā āha, taṁ khayaṁ paridīpayanto sesakaṁ paricchindi, ‘vassasahassaṁ, ānanda, saddhammo tiṭṭheyya, sace bhikkhuniyo na pabbājeyyuṁ. Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti. Api nu kho, mahārāja, bhagavā evaṁ vadanto saddhammassa antaradhānaṁ vā vadeti abhisamayaṁ vā paṭikkosatī”ti? “Na hi, bhante”ti. “Naṭṭhaṁ, mahārāja, parikittayanto sesakaṁ paridīpayanto paricchindi. Yathā, mahārāja, puriso naṭṭhāyiko sabbasesakaṁ gahetvā janassa paridīpeyya ‘ettakaṁ me bhaṇḍaṁ naṭṭhaṁ, idaṁ sesakan’ti. Evameva kho, mahārāja, bhagavā naṭṭhaṁ paridīpayanto sesakaṁ devamanussānaṁ kathesi ‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti. Yaṁ pana, mahārāja, bhagavatā bhaṇitaṁ—‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti, sāsanaparicchedo eso.
Api ca, mahārāja, mā te pucchā moghā assa, rasato te saṁsanditvā kathayissāmi ‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti yaṁ bhagavā āha, taṁ khayaṁ paridīpayanto sesakaṁ paricchindi, ‘vassasahassaṁ, ānanda, saddhammo tiṭṭheyya, sace bhikkhuniyo na pabbājeyyuṁ.
Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti.
Api nu kho, mahārāja, bhagavā evaṁ vadanto saddhammassa antaradhānaṁ vā vadeti abhisamayaṁ vā paṭikkosatī”ti?
“Naṭṭhaṁ, mahārāja, parikittayanto sesakaṁ paridīpayanto paricchindi.
Yathā, mahārāja, puriso naṭṭhāyiko sabbasesakaṁ gahetvā janassa paridīpeyya ‘ettakaṁ me bhaṇḍaṁ naṭṭhaṁ, idaṁ sesakan’ti.
Evameva kho, mahārāja, bhagavā naṭṭhaṁ paridīpayanto sesakaṁ devamanussānaṁ kathesi ‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti.
Yaṁ pana, mahārāja, bhagavatā bhaṇitaṁ—
‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti, sāsanaparicchedo eso.
Api ca, mahārāja, mā te pucchā moghā assa, rasato te saṁsanditvā kathayissāmi ‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti yaṁ bhagavā āha, taṁ khayaṁ paridīpayanto sesakaṁ paricchindi, ‘vassasahassaṁ, ānanda, saddhammo tiṭṭheyya, sace bhikkhuniyo na pabbājeyyuṁ. Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti. Api nu kho, mahārāja, bhagavā evaṁ vadanto saddhammassa antaradhānaṁ vā vadeti abhisamayaṁ vā paṭikkosatī”ti? “Na hi, bhante”ti. “Naṭṭhaṁ, mahārāja, parikittayanto sesakaṁ paridīpayanto paricchindi. Yathā, mahārāja, puriso naṭṭhāyiko sabbasesakaṁ gahetvā janassa paridīpeyya ‘ettakaṁ me bhaṇḍaṁ naṭṭhaṁ, idaṁ sesakan’ti. Evameva kho, mahārāja, bhagavā naṭṭhaṁ paridīpayanto sesakaṁ devamanussānaṁ kathesi ‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti. Yaṁ pana, mahārāja, bhagavatā bhaṇitaṁ—‘pañceva dāni, ānanda, vassasatāni saddhammo ṭhassatī’ti, sāsanaparicchedo eso.
Yaṁ pana parinibbānasamaye subhaddassa paribbājakassa samaṇe parikittayanto āha—‘ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā’ti, paṭipattiparidīpanā esā, tvaṁ pana taṁ paricchedañca paridīpanañca ekarasaṁ karosi. Yadi pana te chando, ekarasaṁ katvā kathayissāmi, sādhukaṁ suṇohi manasikarohi avikkhittamānaso. *avikkhittamānaso → avicalamānaso (si, maku); avimanamānaso (pts-vp-pli1, mr)
Yaṁ pana parinibbānasamaye subhaddassa paribbājakassa samaṇe parikittayanto āha—
‘ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā’ti, paṭipattiparidīpanā esā, tvaṁ pana taṁ paricchedañca paridīpanañca ekarasaṁ karosi.
Yadi pana te chando, ekarasaṁ katvā kathayissāmi, sādhukaṁ suṇohi manasikarohi avikkhittamānaso. *avikkhittamānaso → avicalamānaso (si, maku); avimanamānaso (pts-vp-pli1, mr)
Yaṁ pana parinibbānasamaye subhaddassa paribbājakassa samaṇe parikittayanto āha—‘ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā’ti, paṭipattiparidīpanā esā, tvaṁ pana taṁ paricchedañca paridīpanañca ekarasaṁ karosi. Yadi pana te chando, ekarasaṁ katvā kathayissāmi, sādhukaṁ suṇohi manasikarohi avikkhittamānaso. *avikkhittamānaso → avicalamānaso (si, maku); avimanamānaso (pts-vp-pli1, mr)
Idha, mahārāja, taḷāko bhaveyya navasalilasampuṇṇo sammukhamuttariyamāno paricchinno parivaṭumakato, apariyādiṇṇeyeva tasmiṁ taḷāke udakūpari mahāmegho aparāparaṁ anuppabandho abhivasseyya, api nu kho, mahārāja, tasmiṁ taḷāke udakaṁ parikkhayaṁ pariyādānaṁ gaccheyyā”ti? “Na hi, bhante”ti. “Kena kāraṇena, mahārājā”ti? “Meghassa, bhante, anuppabandhatāyā”ti. “Evameva kho, mahārāja, jinasāsanavarasaddhammataḷāko ācārasīlaguṇavattapaṭipattivimalanavasalilasampuṇṇo uttariyamāno bhavaggamabhibhavitvā ṭhito. Yadi tattha buddhaputtā ācārasīlaguṇavattapaṭipattimeghavassaṁ aparāparaṁ anuppabandhāpeyyuṁ abhivassāpeyyuṁ. Evamidaṁ jinasāsanavarasaddhammataḷāko ciraṁ dīghamaddhānaṁ tiṭṭheyya, arahantehi loko asuñño bhaveyya, imamatthaṁ bhagavatā sandhāya bhāsitaṁ ‘ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā’ti.
Idha, mahārāja, taḷāko bhaveyya navasalilasampuṇṇo sammukhamuttariyamāno paricchinno parivaṭumakato, apariyādiṇṇeyeva tasmiṁ taḷāke udakūpari mahāmegho aparāparaṁ anuppabandho abhivasseyya, api nu kho, mahārāja, tasmiṁ taḷāke udakaṁ parikkhayaṁ pariyādānaṁ gaccheyyā”ti?
“Kena kāraṇena, mahārājā”ti?
“Meghassa, bhante, anuppabandhatāyā”ti.
“Evameva kho, mahārāja, jinasāsanavarasaddhammataḷāko ācārasīlaguṇavattapaṭipattivimalanavasalilasampuṇṇo uttariyamāno bhavaggamabhibhavitvā ṭhito.
Yadi tattha buddhaputtā ācārasīlaguṇavattapaṭipattimeghavassaṁ aparāparaṁ anuppabandhāpeyyuṁ abhivassāpeyyuṁ.
Evamidaṁ jinasāsanavarasaddhammataḷāko ciraṁ dīghamaddhānaṁ tiṭṭheyya, arahantehi loko asuñño bhaveyya, imamatthaṁ bhagavatā sandhāya bhāsitaṁ ‘ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā’ti.
Idha, mahārāja, taḷāko bhaveyya navasalilasampuṇṇo sammukhamuttariyamāno paricchinno parivaṭumakato, apariyādiṇṇeyeva tasmiṁ taḷāke udakūpari mahāmegho aparāparaṁ anuppabandho abhivasseyya, api nu kho, mahārāja, tasmiṁ taḷāke udakaṁ parikkhayaṁ pariyādānaṁ gaccheyyā”ti? “Na hi, bhante”ti. “Kena kāraṇena, mahārājā”ti? “Meghassa, bhante, anuppabandhatāyā”ti. “Evameva kho, mahārāja, jinasāsanavarasaddhammataḷāko ācārasīlaguṇavattapaṭipattivimalanavasalilasampuṇṇo uttariyamāno bhavaggamabhibhavitvā ṭhito. Yadi tattha buddhaputtā ācārasīlaguṇavattapaṭipattimeghavassaṁ aparāparaṁ anuppabandhāpeyyuṁ abhivassāpeyyuṁ. Evamidaṁ jinasāsanavarasaddhammataḷāko ciraṁ dīghamaddhānaṁ tiṭṭheyya, arahantehi loko asuñño bhaveyya, imamatthaṁ bhagavatā sandhāya bhāsitaṁ ‘ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā’ti.
Idha pana, mahārāja, mahati mahāaggikkhandhe jalamāne aparāparaṁ sukkhatiṇakaṭṭhagomayāni upasaṁhareyyuṁ, api nu kho so, mahārāja, aggikkhandho nibbāyeyyā”ti? “Na hi, bhante, bhiyyo bhiyyo so aggikkhandho jaleyya, bhiyyo bhiyyo pabhāseyyā”ti. “Evameva kho, mahārāja, dasasahassiyā lokadhātuyā jinasāsanavarampi ācārasīlaguṇavattapaṭipattiyā jalati pabhāsati. *dasasahassiyā → dasasahassimhi (si, pts-vp-pli1); dasasahassamhi (maku)Yadi pana, mahārāja, taduttariṁ buddhaputtā pañcahi padhāniyaṅgehi samannāgatā satatamappamattā padaheyyuṁ, tīsu sikkhāsu chandajātā sikkheyyuṁ, cārittañca sīlaṁ samattaṁ paripūreyyuṁ, evamidaṁ jinasāsanavaraṁ bhiyyo bhiyyo ciraṁ dīghamaddhānaṁ tiṭṭheyya, asuñño loko arahantehi assāti imamatthaṁ bhagavatā sandhāya bhāsitaṁ ‘ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā’ti.
Idha pana, mahārāja, mahati mahāaggikkhandhe jalamāne aparāparaṁ sukkhatiṇakaṭṭhagomayāni upasaṁhareyyuṁ, api nu kho so, mahārāja, aggikkhandho nibbāyeyyā”ti?
“Na hi, bhante, bhiyyo bhiyyo so aggikkhandho jaleyya, bhiyyo bhiyyo pabhāseyyā”ti.
“Evameva kho, mahārāja, dasasahassiyā lokadhātuyā jinasāsanavarampi ācārasīlaguṇavattapaṭipattiyā jalati pabhāsati. *dasasahassiyā → dasasahassimhi (si, pts-vp-pli1); dasasahassamhi (maku)
Yadi pana, mahārāja, taduttariṁ buddhaputtā pañcahi padhāniyaṅgehi samannāgatā satatamappamattā padaheyyuṁ, tīsu sikkhāsu chandajātā sikkheyyuṁ, cārittañca sīlaṁ samattaṁ paripūreyyuṁ, evamidaṁ jinasāsanavaraṁ bhiyyo bhiyyo ciraṁ dīghamaddhānaṁ tiṭṭheyya, asuñño loko arahantehi assāti imamatthaṁ bhagavatā sandhāya bhāsitaṁ ‘ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā’ti.
Idha pana, mahārāja, mahati mahāaggikkhandhe jalamāne aparāparaṁ sukkhatiṇakaṭṭhagomayāni upasaṁhareyyuṁ, api nu kho so, mahārāja, aggikkhandho nibbāyeyyā”ti? “Na hi, bhante, bhiyyo bhiyyo so aggikkhandho jaleyya, bhiyyo bhiyyo pabhāseyyā”ti. “Evameva kho, mahārāja, dasasahassiyā lokadhātuyā jinasāsanavarampi ācārasīlaguṇavattapaṭipattiyā jalati pabhāsati. *dasasahassiyā → dasasahassimhi (si, pts-vp-pli1); dasasahassamhi (maku)Yadi pana, mahārāja, taduttariṁ buddhaputtā pañcahi padhāniyaṅgehi samannāgatā satatamappamattā padaheyyuṁ, tīsu sikkhāsu chandajātā sikkheyyuṁ, cārittañca sīlaṁ samattaṁ paripūreyyuṁ, evamidaṁ jinasāsanavaraṁ bhiyyo bhiyyo ciraṁ dīghamaddhānaṁ tiṭṭheyya, asuñño loko arahantehi assāti imamatthaṁ bhagavatā sandhāya bhāsitaṁ ‘ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā’ti.
Idha pana, mahārāja, siniddhasamasumajjitasappabhāsavimalādāsaṁ saṇhasukhumagerukacuṇṇena aparāparaṁ majjeyyuṁ, api nu kho, mahārāja, tasmiṁ ādāse malakaddamarajojallaṁ jāyeyyā”ti? *siniddhasamasumajjitasappabhāsavimalādāsaṁ → siniddhasamasumajjitasappabhaṁ suvimalādāsaṁ (bj); siniddhe same sumajjite vimale (maku)“Na hi, bhante, aññadatthu vimalataraṁyeva bhaveyyā”ti. “Evameva kho, mahārāja, jinasāsanavaraṁ pakatinimmalaṁ byapagatakilesamalarajojallaṁ, yadi taṁ buddhaputtā ācārasīlaguṇavattapaṭipattisallekhadhutaguṇena jinasāsanavaraṁ sallakkheyyuṁ, evamidaṁ jinasāsanavaraṁ ciraṁ dīghamaddhānaṁ tiṭṭheyya, asuñño ca loko arahantehi assāti imamatthaṁ bhagavatā sandhāya bhāsitaṁ ‘ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā’ti. *sallakkheyyuṁ → sallikheyyuṁ (bj, pts-vp-pli1); sikkheyyuṁ (maku)Paṭipattimūlakaṁ, mahārāja, satthusāsanaṁ paṭipattikāraṇaṁ paṭipattiyā anantarahitāya tiṭṭhatī”ti.
Idha pana, mahārāja, siniddhasamasumajjitasappabhāsavimalādāsaṁ saṇhasukhumagerukacuṇṇena aparāparaṁ majjeyyuṁ, api nu kho, mahārāja, tasmiṁ ādāse malakaddamarajojallaṁ jāyeyyā”ti? *siniddhasamasumajjitasappabhāsavimalādāsaṁ → siniddhasamasumajjitasappabhaṁ suvimalādāsaṁ (bj); siniddhe same sumajjite vimale (maku)
“Na hi, bhante, aññadatthu vimalataraṁyeva bhaveyyā”ti.
“Evameva kho, mahārāja, jinasāsanavaraṁ pakatinimmalaṁ byapagatakilesamalarajojallaṁ, yadi taṁ buddhaputtā ācārasīlaguṇavattapaṭipattisallekhadhutaguṇena jinasāsanavaraṁ sallakkheyyuṁ, evamidaṁ jinasāsanavaraṁ ciraṁ dīghamaddhānaṁ tiṭṭheyya, asuñño ca loko arahantehi assāti imamatthaṁ bhagavatā sandhāya bhāsitaṁ ‘ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā’ti. *sallakkheyyuṁ → sallikheyyuṁ (bj, pts-vp-pli1); sikkheyyuṁ (maku)
Paṭipattimūlakaṁ, mahārāja, satthusāsanaṁ paṭipattikāraṇaṁ paṭipattiyā anantarahitāya tiṭṭhatī”ti.
Idha pana, mahārāja, siniddhasamasumajjitasappabhāsavimalādāsaṁ saṇhasukhumagerukacuṇṇena aparāparaṁ majjeyyuṁ, api nu kho, mahārāja, tasmiṁ ādāse malakaddamarajojallaṁ jāyeyyā”ti? *siniddhasamasumajjitasappabhāsavimalādāsaṁ → siniddhasamasumajjitasappabhaṁ suvimalādāsaṁ (bj); siniddhe same sumajjite vimale (maku)“Na hi, bhante, aññadatthu vimalataraṁyeva bhaveyyā”ti. “Evameva kho, mahārāja, jinasāsanavaraṁ pakatinimmalaṁ byapagatakilesamalarajojallaṁ, yadi taṁ buddhaputtā ācārasīlaguṇavattapaṭipattisallekhadhutaguṇena jinasāsanavaraṁ sallakkheyyuṁ, evamidaṁ jinasāsanavaraṁ ciraṁ dīghamaddhānaṁ tiṭṭheyya, asuñño ca loko arahantehi assāti imamatthaṁ bhagavatā sandhāya bhāsitaṁ ‘ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā’ti. *sallakkheyyuṁ → sallikheyyuṁ (bj, pts-vp-pli1); sikkheyyuṁ (maku)Paṭipattimūlakaṁ, mahārāja, satthusāsanaṁ paṭipattikāraṇaṁ paṭipattiyā anantarahitāya tiṭṭhatī”ti.
“Bhante nāgasena, ‘saddhammantaradhānan’ti yaṁ vadesi, katamaṁ taṁ saddhammantaradhānan”ti? “Tīṇimāni, mahārāja, sāsanantaradhānāni. Katamāni tīṇi? Adhigamantaradhānaṁ paṭipattantaradhānaṁ liṅgantaradhānaṁ, adhigame, mahārāja, antarahite suppaṭipannassāpi dhammābhisamayo na hoti, paṭipattiyā antarahitāya sikkhāpadapaññatti antaradhāyati, liṅgaṁyeva tiṭṭhati, liṅge antarahite paveṇupacchedo hoti, imāni kho, mahārāja, tīṇi antaradhānānī”ti.
“Bhante nāgasena, ‘saddhammantaradhānan’ti yaṁ vadesi, katamaṁ taṁ saddhammantaradhānan”ti?
“Tīṇimāni, mahārāja, sāsanantaradhānāni.
Adhigamantaradhānaṁ paṭipattantaradhānaṁ liṅgantaradhānaṁ, adhigame, mahārāja, antarahite suppaṭipannassāpi dhammābhisamayo na hoti, paṭipattiyā antarahitāya sikkhāpadapaññatti antaradhāyati, liṅgaṁyeva tiṭṭhati, liṅge antarahite paveṇupacchedo hoti, imāni kho, mahārāja, tīṇi antaradhānānī”ti.
“Bhante nāgasena, ‘saddhammantaradhānan’ti yaṁ vadesi, katamaṁ taṁ saddhammantaradhānan”ti? “Tīṇimāni, mahārāja, sāsanantaradhānāni. Katamāni tīṇi? Adhigamantaradhānaṁ paṭipattantaradhānaṁ liṅgantaradhānaṁ, adhigame, mahārāja, antarahite suppaṭipannassāpi dhammābhisamayo na hoti, paṭipattiyā antarahitāya sikkhāpadapaññatti antaradhāyati, liṅgaṁyeva tiṭṭhati, liṅge antarahite paveṇupacchedo hoti, imāni kho, mahārāja, tīṇi antaradhānānī”ti.
“Suviññāpito, bhante nāgasena, pañho, gambhīro uttānīkato, gaṇṭhi bhinno, naṭṭhā paravādā bhaggā nippabhā katā, tvaṁ gaṇivaravasabhamāsajjā”ti.
“Suviññāpito, bhante nāgasena, pañho, gambhīro uttānīkato, gaṇṭhi bhinno, naṭṭhā paravādā bhaggā nippabhā katā, tvaṁ gaṇivaravasabhamāsajjā”ti.
“Suviññāpito, bhante nāgasena, pañho, gambhīro uttānīkato, gaṇṭhi bhinno, naṭṭhā paravādā bhaggā nippabhā katā, tvaṁ gaṇivaravasabhamāsajjā”ti.
Saddhammantaradhānapañho sattamo.
Saddhammantaradhānapañho sattamo.
Saddhammantaradhānapañho sattamo.