PTS cs 15 ‘Venerable Nāgasena, it was said by the Blessed One:
“Not in the sky, not in the ocean’s midst,
Not in the most secluded mountain cleft,
Not in the whole wide world is found the spot
Where standing one could ‘scape the snare of death.”
But on the other hand the Pirit service was promulgated by the Blessed One —that is to say, the Ratana Sutta and the Khanda-parittā and the Mora-parittā and the Dhajagga-parittā PTS vp Pali 151 and the Āṭānāṭiya-parittā and the Aṅguli-mala-parittā. If, Nāgasena, a man can escape death’s snare neither by going to heaven, nor by going into the midst of the sea, nor by going to the summits of lofty palaces, PTS vp En 214 nor to the caves or grottoes or declivities or clefts or holes in the mountains, then is the Pirit ceremony useless. But if by it there is a way of escape from death, then the statement in the verse I quoted is false. This too is a double-headed problem, more knotty than a knot. It is now put to you, and you have to solve it.’
PTS cs 16 ‘The Blessed One, O king, said the verse you have quoted, and he sanctioned Pirit. But that is only meant for those who have some portion of their life yet to run, who are of full age, and restrain themselves from the evils of Karma. And there is no ceremony or artificial means for prolonging the life of one whose allotted span of existence has come to an end. just, O king, as with a dry and dead log of wood, dull, and sapless, out of which all life has departed, which has reached the end of its allotted period of life—you might have thousands of pots of water poured over it, but it would never become fresh again or put forth sprouts or leaves. Just so there is no ceremony or artificial means, no medicine and no Pirit, which can prolong the life of one whose allotted period has come to an end. All the medicines in the world are useless, O king, to such a one, but Pirit is a protection and assistance to those who have a period yet to live, who are full of life, and restrain themselves from the evil of Karma. And it is for that use that Pirit was appointed by the PTS vp En 215 Blessed One. just, O king, as a husbandman guards the grain when it is ripe and dead and ready for harvesting from the influx of water, but makes it grow by giving it water when it is young, and dark in colour like a cloud, and full of life—just so, O king, should the Pirit ceremony be put aside and neglected in the case of one who has reached his allotted term of life, PTS vp Pali 152 but for those who have a period yet to run and are full of vigour, for them the medicine of Pirit may be repeated, and they will profit by its use.’
PTS cs 17 ‘But, Nāgasena, if he who has a term of life yet to run will live, and he who has none will die, then medicine and Pirit are alike useless.’
‘Have you ever seen, O king, a case of a disease being turned back by medicine?’
‘Yes, several hundred times.’
‘Then, O king, your statement as to the inefficiency of Pirit and medicine must be wrong.’
‘I have seen, Nāgasena, doctors administer medicines by way of draughts or outward applications, and by that means the disease has been assuaged.’
‘And when, O king, the voice of those who are repeating Pirit is heard, the tongue may be dried up, and the heart beat but faintly, and the throat be hoarse, but by that repetition all diseases are allayed, all calamities depart. Again, have you ever seen, O king, a man who has been bitten by a snake having the poison resorbed under a spell (by the snake who gave the bite) or destroyed (by an antidote) or having a lotion applied above or below the spot ?’ PTS vp En 216
‘Yes, that is common custom to this day in the world.’
‘Then what you said that Pirit and medicine are alike useless is wrong.. And when Pirit has been said over a man, a snake, ready to bite, will not bite him, but close his jaws—the club which robbers hold aloft to strike him with will never strike; they will let it drop, and treat him kindly—the enraged elephant rushing at him will suddenly stop—the burning fiery conflagration surging towards him will die out—the malignant poison he has eaten will become harmless, and turn to food—assassins who have come to slay him will become as the slaves who wait upon him—and the trap into which he has trodden will hold him not.
PTS cs 18 ‘Again, have you never heard, O king, of that hunter who during seven hundred years failed to throw his net over the peacock who had taken Pirit, but snared him the very day PTS vp Pali 153 he omitted to do so ?’
‘Yes, I have heard of it. The fame of it has gone through all the world.’
‘Then what you said about Pirit and medicine being alike useless must be wrong. And have you never heard of the Dānava who, to guard his wife, PTS vp En 217 put her into a box, and swallowing it, carried her about in his stomach. And how a Vidyādhara entered his mouth, and played games with his wife. And how the Dānava when he became aware of it, vomited up the box, and opened it, and the moment he did so the Vidyādhara escaped whither he would ?
‘Yes, I have heard that. The fame of it too has gone throughout the world.’
‘Well, did not the Vidyādhara escape capture by the power of Pirit?’
‘Yes, that was so.’
‘Then there must be power in Pirit. And have you heard of that other Vidyādhara who got into the harem of the king of Benares, and committed adultery with the chief queen, and was caught, and then became invisible, and got away ?’
‘Yes, I heard that story.’
‘Well, did not he too escape capture by the power of Pirit.’
‘Yes, Sir.’
‘Then, O king, there must be power in Pirit.’
PTS cs 19 ‘Venerable Nāgasena, is Pirit a protection to everybody?’ PTS vp En 218
‘To some, not to others.’
‘Then it is not always of use?’
‘Does food keep all people alive?’
‘Only some, not others.’
‘But why not?’
‘Inasmuch as some, eating too much of that same food, die of cholera.’
‘So it does not keep all men alive?’
‘There are two reasons which make it destroy life—over-indulgence in it, and weakness of digestion. And even life-giving food may be made poisonous by an evil spell.’
‘Just so, O king, is Pirit a protection to some and not to others. And there are three reasons PTS vp Pali 154 for its failure—the obstruction of Karma, and of sin, and of unbelief. That Pirit which is a protection to beings loses its protecting power by acts done by those beings themselves. just, O king, as a mother lovingly nourishes the son who has entered her womb, and brings him forth with care. And after his birth she keeps him clean from dirt and stains and mucus, and anoints him with the best and most costly perfumes, and when others abuse or strike him she seizes them and, full of excitement, drags them before the lord of the place. But when her son is naughty, or comes in late, she strikes him with rods or clubs on her knee or with her hands. Now, that being so, would she get seized and dragged along, and have to appear before the lord?’
‘No, Sir.’
‘But why not?’ PTS vp En 219
‘Because the boy was in fault.’
‘Just in the same way, O king, will Pirit which is a protection to beings, yet, by their own fault, turn against them.’
‘Very good, Nāgasena! the problem has been solved, the jungle made clear, the darkness made light, the net of heresy unravelled—and by you, O best of the leaders of schools!’
Here ends the dilemma as to Pirit.
4. Maccupāsamuttipañha
4. Maccupāsamuttipañha
“Bhante nāgasena, bhāsitampetaṁ bhagavatā—
“Bhante nāgasena, bhāsitampetaṁ bhagavatā—
“Bhante nāgasena, bhāsitampetaṁ bhagavatā—
‘Na antalikkhe na samuddamajjhe, Na pabbatānaṁ vivaraṁ pavissa; Na vijjatī so jagatippadeso, Yatthaṭṭhito mucceyya maccupāsā’ti.
‘Na antalikkhe na samuddamajjhe,
Na pabbatānaṁ vivaraṁ pavissa;
Na vijjatī so jagatippadeso,
Yatthaṭṭhito mucceyya maccupāsā’ti.
‘Na antalikkhe na samuddamajjhe, Na pabbatānaṁ vivaraṁ pavissa; Na vijjatī so jagatippadeso, Yatthaṭṭhito mucceyya maccupāsā’ti.
Puna bhagavatā parittā ca uddiṭṭhā. Seyyathidaṁ—ratanasuttaṁ mettasuttaṁ khandhaparittaṁ moraparittaṁ dhajaggaparittaṁ āṭānāṭiyaparittaṁ aṅgulimālaparittaṁ. Yadi, bhante nāgasena, ākāsagatopi samuddamajjhagatopi pāsādakuṭileṇaguhāpabbhāradaribilagirivivarapabbatantaragatopi na muccati maccupāsā, tena hi parittakammaṁ micchā. Yadi parittakaraṇena maccupāsā parimutti bhavati, tena hi ‘na antalikkhe …pe… maccupāsā’ti tampi vacanaṁ micchā. Ayampi ubhato koṭiko pañho gaṇṭhitopi gaṇṭhitaro tavānuppatto, so tayā nibbāhitabbo”ti.
Puna bhagavatā parittā ca uddiṭṭhā.
ratanasuttaṁ mettasuttaṁ khandhaparittaṁ moraparittaṁ dhajaggaparittaṁ āṭānāṭiyaparittaṁ aṅgulimālaparittaṁ.
Yadi, bhante nāgasena, ākāsagatopi samuddamajjhagatopi pāsādakuṭileṇaguhāpabbhāradaribilagirivivarapabbatantaragatopi na muccati maccupāsā, tena hi parittakammaṁ micchā.
Yadi parittakaraṇena maccupāsā parimutti bhavati, tena hi ‘na antalikkhe …pe…
maccupāsā’ti tampi vacanaṁ micchā.
Ayampi ubhato koṭiko pañho gaṇṭhitopi gaṇṭhitaro tavānuppatto, so tayā nibbāhitabbo”ti.
Puna bhagavatā parittā ca uddiṭṭhā. Seyyathidaṁ—ratanasuttaṁ mettasuttaṁ khandhaparittaṁ moraparittaṁ dhajaggaparittaṁ āṭānāṭiyaparittaṁ aṅgulimālaparittaṁ. Yadi, bhante nāgasena, ākāsagatopi samuddamajjhagatopi pāsādakuṭileṇaguhāpabbhāradaribilagirivivarapabbatantaragatopi na muccati maccupāsā, tena hi parittakammaṁ micchā. Yadi parittakaraṇena maccupāsā parimutti bhavati, tena hi ‘na antalikkhe …pe… maccupāsā’ti tampi vacanaṁ micchā. Ayampi ubhato koṭiko pañho gaṇṭhitopi gaṇṭhitaro tavānuppatto, so tayā nibbāhitabbo”ti.
“Bhāsitampetaṁ, mahārāja, bhagavatā ‘na antalikkhe …pe… maccupāsā’ti, parittā ca bhagavatā uddiṭṭhā, tañca pana sāvasesāyukassa vayasampannassa apetakammāvaraṇassa, natthi, mahārāja, khīṇāyukassa ṭhitiyā kiriyā vā upakkamo vā.
“Bhāsitampetaṁ, mahārāja, bhagavatā ‘na antalikkhe …pe…
maccupāsā’ti, parittā ca bhagavatā uddiṭṭhā, tañca pana sāvasesāyukassa vayasampannassa apetakammāvaraṇassa, natthi, mahārāja, khīṇāyukassa ṭhitiyā kiriyā vā upakkamo vā.
“Bhāsitampetaṁ, mahārāja, bhagavatā ‘na antalikkhe …pe… maccupāsā’ti, parittā ca bhagavatā uddiṭṭhā, tañca pana sāvasesāyukassa vayasampannassa apetakammāvaraṇassa, natthi, mahārāja, khīṇāyukassa ṭhitiyā kiriyā vā upakkamo vā.
Yathā, mahārāja, matassa rukkhassa sukkhassa koḷāpassa nisnehassa uparuddhajīvitassa gatāyusaṅkhārassa kumbhasahassenapi udake ākirante allattaṁ vā pallavitaharitabhāvo vā na bhaveyya; evameva kho, mahārāja, bhesajjaparittakammena natthi khīṇāyukassa ṭhitiyā kiriyā vā upakkamo vā, yāni tāni, mahārāja, mahiyā osadhāni bhesajjāni, tānipi khīṇāyukassa akiccakarāni bhavanti. Sāvasesāyukaṁ, mahārāja, vayasampannaṁ apetakammāvaraṇaṁ parittaṁ rakkhati gopeti, tassatthāya bhagavatā parittā uddiṭṭhā.
Yathā, mahārāja, matassa rukkhassa sukkhassa koḷāpassa nisnehassa uparuddhajīvitassa gatāyusaṅkhārassa kumbhasahassenapi udake ākirante allattaṁ vā pallavitaharitabhāvo vā na bhaveyya;
evameva kho, mahārāja, bhesajjaparittakammena natthi khīṇāyukassa ṭhitiyā kiriyā vā upakkamo vā, yāni tāni, mahārāja, mahiyā osadhāni bhesajjāni, tānipi khīṇāyukassa akiccakarāni bhavanti.
Sāvasesāyukaṁ, mahārāja, vayasampannaṁ apetakammāvaraṇaṁ parittaṁ rakkhati gopeti, tassatthāya bhagavatā parittā uddiṭṭhā.
Yathā, mahārāja, matassa rukkhassa sukkhassa koḷāpassa nisnehassa uparuddhajīvitassa gatāyusaṅkhārassa kumbhasahassenapi udake ākirante allattaṁ vā pallavitaharitabhāvo vā na bhaveyya; evameva kho, mahārāja, bhesajjaparittakammena natthi khīṇāyukassa ṭhitiyā kiriyā vā upakkamo vā, yāni tāni, mahārāja, mahiyā osadhāni bhesajjāni, tānipi khīṇāyukassa akiccakarāni bhavanti. Sāvasesāyukaṁ, mahārāja, vayasampannaṁ apetakammāvaraṇaṁ parittaṁ rakkhati gopeti, tassatthāya bhagavatā parittā uddiṭṭhā.
Yathā, mahārāja, kassako paripakke dhaññe mate sassanāḷe udakappavesanaṁ vāreyya, yaṁ pana sassaṁ taruṇaṁ meghasannibhaṁ vayasampannaṁ, taṁ udakavaḍḍhiyā vaḍḍhati. Evameva kho, mahārāja, khīṇāyukassa bhesajjaparittakiriyā ṭhapitā paṭikkhittā, ye pana te manussā sāvasesāyukā vayasampannā, tesaṁ atthāya parittabhesajjāni bhaṇitāni, te parittabhesajjehi vaḍḍhantī”ti.
Yathā, mahārāja, kassako paripakke dhaññe mate sassanāḷe udakappavesanaṁ vāreyya, yaṁ pana sassaṁ taruṇaṁ meghasannibhaṁ vayasampannaṁ, taṁ udakavaḍḍhiyā vaḍḍhati.
Evameva kho, mahārāja, khīṇāyukassa bhesajjaparittakiriyā ṭhapitā paṭikkhittā, ye pana te manussā sāvasesāyukā vayasampannā, tesaṁ atthāya parittabhesajjāni bhaṇitāni, te parittabhesajjehi vaḍḍhantī”ti.
Yathā, mahārāja, kassako paripakke dhaññe mate sassanāḷe udakappavesanaṁ vāreyya, yaṁ pana sassaṁ taruṇaṁ meghasannibhaṁ vayasampannaṁ, taṁ udakavaḍḍhiyā vaḍḍhati. Evameva kho, mahārāja, khīṇāyukassa bhesajjaparittakiriyā ṭhapitā paṭikkhittā, ye pana te manussā sāvasesāyukā vayasampannā, tesaṁ atthāya parittabhesajjāni bhaṇitāni, te parittabhesajjehi vaḍḍhantī”ti.
“Yadi, bhante nāgasena, khīṇāyuko marati, sāvasesāyuko jīvati, tena hi parittabhesajjāni niratthakāni hontī”ti? “Diṭṭhapubbo pana tayā, mahārāja, koci rogo bhesajjehi paṭinivattito”ti? “Āma, bhante, anekasatāni diṭṭhānī”ti. “Tena hi, mahārāja, ‘parittabhesajjakiriyā niratthakā’ti yaṁ vacanaṁ, taṁ micchā bhavatī”ti.
“Yadi, bhante nāgasena, khīṇāyuko marati, sāvasesāyuko jīvati, tena hi parittabhesajjāni niratthakāni hontī”ti?
“Diṭṭhapubbo pana tayā, mahārāja, koci rogo bhesajjehi paṭinivattito”ti?
“Āma, bhante, anekasatāni diṭṭhānī”ti.
“Tena hi, mahārāja, ‘parittabhesajjakiriyā niratthakā’ti yaṁ vacanaṁ, taṁ micchā bhavatī”ti.
“Yadi, bhante nāgasena, khīṇāyuko marati, sāvasesāyuko jīvati, tena hi parittabhesajjāni niratthakāni hontī”ti? “Diṭṭhapubbo pana tayā, mahārāja, koci rogo bhesajjehi paṭinivattito”ti? “Āma, bhante, anekasatāni diṭṭhānī”ti. “Tena hi, mahārāja, ‘parittabhesajjakiriyā niratthakā’ti yaṁ vacanaṁ, taṁ micchā bhavatī”ti.
“Dissanti, bhante nāgasena, vejjānaṁ upakkamā bhesajjapānānulepā, tena tesaṁ upakkamena rogo paṭinivattatī”ti. “Parittānampi, mahārāja, pavattīyamānānaṁ saddo suyyati, jivhā sukkhati, hadayaṁ byāvaṭṭati, kaṇṭho āturati. Tena tesaṁ pavattena sabbe byādhayo vūpasamanti, sabbā ītiyo apagacchantīti.
“Dissanti, bhante nāgasena, vejjānaṁ upakkamā bhesajjapānānulepā, tena tesaṁ upakkamena rogo paṭinivattatī”ti.
“Parittānampi, mahārāja, pavattīyamānānaṁ saddo suyyati, jivhā sukkhati, hadayaṁ byāvaṭṭati, kaṇṭho āturati.
Tena tesaṁ pavattena sabbe byādhayo vūpasamanti, sabbā ītiyo apagacchantīti.
“Dissanti, bhante nāgasena, vejjānaṁ upakkamā bhesajjapānānulepā, tena tesaṁ upakkamena rogo paṭinivattatī”ti. “Parittānampi, mahārāja, pavattīyamānānaṁ saddo suyyati, jivhā sukkhati, hadayaṁ byāvaṭṭati, kaṇṭho āturati. Tena tesaṁ pavattena sabbe byādhayo vūpasamanti, sabbā ītiyo apagacchantīti.
Diṭṭhapubbo pana tayā, mahārāja, koci ahinā daṭṭho mantapadena visaṁ pātīyamāno visaṁ cikkhassanto uddhamadho ācamayamāno”ti? “Āma, bhante, ajjetarahipi taṁ loke vattatī”ti. “Tena hi, mahārāja, ‘parittabhesajjakiriyā niratthakā’ti yaṁ vacanaṁ, taṁ micchā bhavati. Kataparittañhi, mahārāja, purisaṁ ḍaṁsitukāmo ahi na ḍaṁsati, vivaṭaṁ mukhaṁ pidahati, corānaṁ ukkhittalaguḷampi na sambhavati, te laguḷaṁ muñcitvā pemaṁ karonti, kupitopi hatthināgo samāgantvā uparamati, pajjalitamahāaggikkhandhopi upagantvā nibbāyati, visaṁ halāhalampi khāyitaṁ agadaṁ sampajjati, āhāratthaṁ vā pharati, vadhakā hantukāmā upagantvā dāsabhūtā sampajjanti, akkantopi pāso na saṁvarati. *na saṁvarati → na sañcarati (bj, maku)
Diṭṭhapubbo pana tayā, mahārāja, koci ahinā daṭṭho mantapadena visaṁ pātīyamāno visaṁ cikkhassanto uddhamadho ācamayamāno”ti?
“Āma, bhante, ajjetarahipi taṁ loke vattatī”ti.
“Tena hi, mahārāja, ‘parittabhesajjakiriyā niratthakā’ti yaṁ vacanaṁ, taṁ micchā bhavati.
Kataparittañhi, mahārāja, purisaṁ ḍaṁsitukāmo ahi na ḍaṁsati, vivaṭaṁ mukhaṁ pidahati, corānaṁ ukkhittalaguḷampi na sambhavati, te laguḷaṁ muñcitvā pemaṁ karonti, kupitopi hatthināgo samāgantvā uparamati, pajjalitamahāaggikkhandhopi upagantvā nibbāyati, visaṁ halāhalampi khāyitaṁ agadaṁ sampajjati, āhāratthaṁ vā pharati, vadhakā hantukāmā upagantvā dāsabhūtā sampajjanti, akkantopi pāso na saṁvarati. *na saṁvarati → na sañcarati (bj, maku)
Diṭṭhapubbo pana tayā, mahārāja, koci ahinā daṭṭho mantapadena visaṁ pātīyamāno visaṁ cikkhassanto uddhamadho ācamayamāno”ti? “Āma, bhante, ajjetarahipi taṁ loke vattatī”ti. “Tena hi, mahārāja, ‘parittabhesajjakiriyā niratthakā’ti yaṁ vacanaṁ, taṁ micchā bhavati. Kataparittañhi, mahārāja, purisaṁ ḍaṁsitukāmo ahi na ḍaṁsati, vivaṭaṁ mukhaṁ pidahati, corānaṁ ukkhittalaguḷampi na sambhavati, te laguḷaṁ muñcitvā pemaṁ karonti, kupitopi hatthināgo samāgantvā uparamati, pajjalitamahāaggikkhandhopi upagantvā nibbāyati, visaṁ halāhalampi khāyitaṁ agadaṁ sampajjati, āhāratthaṁ vā pharati, vadhakā hantukāmā upagantvā dāsabhūtā sampajjanti, akkantopi pāso na saṁvarati. *na saṁvarati → na sañcarati (bj, maku)
Sutapubbaṁ pana tayā, mahārāja, ‘morassa kataparittassa sattavassasatāni luddako nāsakkhi pāsaṁ upanetuṁ, akataparittassa taṁ yeva divasaṁ pāsaṁ upanesī’”ti? “Āma, bhante, suyyati, abbhuggato so saddo sadevake loke”ti. “Tena hi, mahārāja ‘parittabhesajjakiriyā niratthakā’ti yaṁ vacanaṁ, taṁ micchā bhavati.
Sutapubbaṁ pana tayā, mahārāja, ‘morassa kataparittassa sattavassasatāni luddako nāsakkhi pāsaṁ upanetuṁ, akataparittassa taṁ yeva divasaṁ pāsaṁ upanesī’”ti?
“Āma, bhante, suyyati, abbhuggato so saddo sadevake loke”ti.
“Tena hi, mahārāja ‘parittabhesajjakiriyā niratthakā’ti yaṁ vacanaṁ, taṁ micchā bhavati.
Sutapubbaṁ pana tayā, mahārāja, ‘morassa kataparittassa sattavassasatāni luddako nāsakkhi pāsaṁ upanetuṁ, akataparittassa taṁ yeva divasaṁ pāsaṁ upanesī’”ti? “Āma, bhante, suyyati, abbhuggato so saddo sadevake loke”ti. “Tena hi, mahārāja ‘parittabhesajjakiriyā niratthakā’ti yaṁ vacanaṁ, taṁ micchā bhavati.
Sutapubbaṁ pana tayā, mahārāja, ‘dānavo bhariyaṁ parirakkhanto samugge pakkhipitvā gilitvā kucchinā pariharati, atheko vijjādharo tassa dānavassa mukhena pavisitvā tāya saddhiṁ abhiramati, yadā so dānavo aññāsi, atha samuggaṁ vamitvā vivari, saha samugge vivaṭe vijjādharo yathākāmaṁ pakkāmī’”ti? *yathākāmaṁ → yena kāmaṁ (pts-vp-pli1, mr)“Āma, bhante, suyyati, abbhuggato sopi saddo sadevake loke”ti. “Nanu so, mahārāja, vijjādharo parittabalena gahaṇā mutto”ti. *parittabalena → mantabalena (?)“Āma, bhante”ti. “Tena hi, mahārāja, atthi parittabalaṁ.
Sutapubbaṁ pana tayā, mahārāja, ‘dānavo bhariyaṁ parirakkhanto samugge pakkhipitvā gilitvā kucchinā pariharati, atheko vijjādharo tassa dānavassa mukhena pavisitvā tāya saddhiṁ abhiramati, yadā so dānavo aññāsi, atha samuggaṁ vamitvā vivari, saha samugge vivaṭe vijjādharo yathākāmaṁ pakkāmī’”ti? *yathākāmaṁ → yena kāmaṁ (pts-vp-pli1, mr)
“Āma, bhante, suyyati, abbhuggato sopi saddo sadevake loke”ti.
“Nanu so, mahārāja, vijjādharo parittabalena gahaṇā mutto”ti. *parittabalena → mantabalena (?)
“Tena hi, mahārāja, atthi parittabalaṁ.
Sutapubbaṁ pana tayā, mahārāja, ‘dānavo bhariyaṁ parirakkhanto samugge pakkhipitvā gilitvā kucchinā pariharati, atheko vijjādharo tassa dānavassa mukhena pavisitvā tāya saddhiṁ abhiramati, yadā so dānavo aññāsi, atha samuggaṁ vamitvā vivari, saha samugge vivaṭe vijjādharo yathākāmaṁ pakkāmī’”ti? *yathākāmaṁ → yena kāmaṁ (pts-vp-pli1, mr)“Āma, bhante, suyyati, abbhuggato sopi saddo sadevake loke”ti. “Nanu so, mahārāja, vijjādharo parittabalena gahaṇā mutto”ti. *parittabalena → mantabalena (?)“Āma, bhante”ti. “Tena hi, mahārāja, atthi parittabalaṁ.
Sutapubbaṁ pana tayā, mahārāja, ‘aparopi vijjādharo bārāṇasirañño antepure mahesiyā saddhiṁ sampaduṭṭho gahaṇappatto samāno khaṇena adassanaṁ gato mantabalenā’”ti. “Āma, bhante, suyyatī”ti. “Nanu so, mahārāja, vijjādharo parittabalena gahaṇā mutto”ti? “Āma, bhante”ti. “Tena hi, mahārāja, atthi parittabalan”ti.
Sutapubbaṁ pana tayā, mahārāja, ‘aparopi vijjādharo bārāṇasirañño antepure mahesiyā saddhiṁ sampaduṭṭho gahaṇappatto samāno khaṇena adassanaṁ gato mantabalenā’”ti.
“Āma, bhante, suyyatī”ti.
“Nanu so, mahārāja, vijjādharo parittabalena gahaṇā mutto”ti?
“Tena hi, mahārāja, atthi parittabalan”ti.
Sutapubbaṁ pana tayā, mahārāja, ‘aparopi vijjādharo bārāṇasirañño antepure mahesiyā saddhiṁ sampaduṭṭho gahaṇappatto samāno khaṇena adassanaṁ gato mantabalenā’”ti. “Āma, bhante, suyyatī”ti. “Nanu so, mahārāja, vijjādharo parittabalena gahaṇā mutto”ti? “Āma, bhante”ti. “Tena hi, mahārāja, atthi parittabalan”ti.
“Bhante nāgasena, kiṁ sabbeyeva parittaṁ rakkhatī”ti? “Ekacce, mahārāja, rakkhati, ekacce na rakkhatī”ti. “Tena hi, bhante nāgasena, parittaṁ na sabbatthikan”ti? “Api nu kho, mahārāja, bhojanaṁ sabbesaṁ jīvitaṁ rakkhatī”ti? “Ekacce, bhante, rakkhati, ekacce na rakkhatī”ti. “Kiṁ kāraṇā”ti. “Yato, bhante, ekacce taṁyeva bhojanaṁ atibhuñjitvā visūcikāya marantī”ti. “Tena hi, mahārāja, bhojanaṁ na sabbesaṁ jīvitaṁ rakkhatī”ti? “Dvīhi, bhante nāgasena, kāraṇehi bhojanaṁ jīvitaṁ harati atibhuttena vā usmādubbalatāya vā, āyudadaṁ, bhante nāgasena, bhojanaṁ durupacārena jīvitaṁ haratī”ti. “Evameva kho, mahārāja, parittaṁ ekacce rakkhati, ekacce na rakkhati.
“Bhante nāgasena, kiṁ sabbeyeva parittaṁ rakkhatī”ti?
“Ekacce, mahārāja, rakkhati, ekacce na rakkhatī”ti.
“Tena hi, bhante nāgasena, parittaṁ na sabbatthikan”ti?
“Api nu kho, mahārāja, bhojanaṁ sabbesaṁ jīvitaṁ rakkhatī”ti?
“Ekacce, bhante, rakkhati, ekacce na rakkhatī”ti.
“Yato, bhante, ekacce taṁyeva bhojanaṁ atibhuñjitvā visūcikāya marantī”ti.
“Tena hi, mahārāja, bhojanaṁ na sabbesaṁ jīvitaṁ rakkhatī”ti?
“Dvīhi, bhante nāgasena, kāraṇehi bhojanaṁ jīvitaṁ harati atibhuttena vā usmādubbalatāya vā, āyudadaṁ, bhante nāgasena, bhojanaṁ durupacārena jīvitaṁ haratī”ti.
“Evameva kho, mahārāja, parittaṁ ekacce rakkhati, ekacce na rakkhati.
“Bhante nāgasena, kiṁ sabbeyeva parittaṁ rakkhatī”ti? “Ekacce, mahārāja, rakkhati, ekacce na rakkhatī”ti. “Tena hi, bhante nāgasena, parittaṁ na sabbatthikan”ti? “Api nu kho, mahārāja, bhojanaṁ sabbesaṁ jīvitaṁ rakkhatī”ti? “Ekacce, bhante, rakkhati, ekacce na rakkhatī”ti. “Kiṁ kāraṇā”ti. “Yato, bhante, ekacce taṁyeva bhojanaṁ atibhuñjitvā visūcikāya marantī”ti. “Tena hi, mahārāja, bhojanaṁ na sabbesaṁ jīvitaṁ rakkhatī”ti? “Dvīhi, bhante nāgasena, kāraṇehi bhojanaṁ jīvitaṁ harati atibhuttena vā usmādubbalatāya vā, āyudadaṁ, bhante nāgasena, bhojanaṁ durupacārena jīvitaṁ haratī”ti. “Evameva kho, mahārāja, parittaṁ ekacce rakkhati, ekacce na rakkhati.
Tīhi, mahārāja, kāraṇehi parittaṁ na rakkhati kammāvaraṇena, kilesāvaraṇena, asaddahanatāya. Sattānurakkhaṇaṁ, mahārāja, parittaṁ attanā katena ārakkhaṁ jahati, yathā, mahārāja, mātā puttaṁ kucchigataṁ poseti, hitena upacārena janeti, janayitvā asucimalasiṅghāṇikamapanetvā uttamavarasugandhaṁ upalimpati, so aparena samayena paresaṁ putte akkosante vā paharante vā pahāraṁ deti. Te tassa kujjhitvā parisāya ākaḍḍhitvā taṁ gahetvā sāmino upanenti, yadi pana tassā putto aparaddho hoti velātivatto. Atha naṁ sāmino manussā ākaḍḍhayamānā daṇḍamuggarajāṇumuṭṭhīhi tāḷenti pothenti, api nu kho, mahārāja, tassa mātā labhati ākaḍḍhanaparikaḍḍhanaṁ gāhaṁ sāmino upanayanaṁ kātun”ti? “Na hi, bhante”ti. “Kena kāraṇena, mahārājā”ti. “Attano, bhante, aparādhenā”ti. “Evameva kho, mahārāja, sattānaṁ ārakkhaṁ parittaṁ attano aparādhena vañjhaṁ karotī”ti. “Sādhu, bhante nāgasena, suvinicchito pañho, gahanaṁ agahanaṁ kataṁ, andhakāro āloko kato, viniveṭhitaṁ diṭṭhijālaṁ, tvaṁ gaṇivarapavaramāsajjā”ti.
Tīhi, mahārāja, kāraṇehi parittaṁ na rakkhati kammāvaraṇena, kilesāvaraṇena, asaddahanatāya.
Sattānurakkhaṇaṁ, mahārāja, parittaṁ attanā katena ārakkhaṁ jahati, yathā, mahārāja, mātā puttaṁ kucchigataṁ poseti, hitena upacārena janeti, janayitvā asucimalasiṅghāṇikamapanetvā uttamavarasugandhaṁ upalimpati, so aparena samayena paresaṁ putte akkosante vā paharante vā pahāraṁ deti.
Te tassa kujjhitvā parisāya ākaḍḍhitvā taṁ gahetvā sāmino upanenti, yadi pana tassā putto aparaddho hoti velātivatto.
Atha naṁ sāmino manussā ākaḍḍhayamānā daṇḍamuggarajāṇumuṭṭhīhi tāḷenti pothenti, api nu kho, mahārāja, tassa mātā labhati ākaḍḍhanaparikaḍḍhanaṁ gāhaṁ sāmino upanayanaṁ kātun”ti?
“Kena kāraṇena, mahārājā”ti.
“Attano, bhante, aparādhenā”ti.
“Evameva kho, mahārāja, sattānaṁ ārakkhaṁ parittaṁ attano aparādhena vañjhaṁ karotī”ti.
“Sādhu, bhante nāgasena, suvinicchito pañho, gahanaṁ agahanaṁ kataṁ, andhakāro āloko kato, viniveṭhitaṁ diṭṭhijālaṁ, tvaṁ gaṇivarapavaramāsajjā”ti.
Tīhi, mahārāja, kāraṇehi parittaṁ na rakkhati kammāvaraṇena, kilesāvaraṇena, asaddahanatāya. Sattānurakkhaṇaṁ, mahārāja, parittaṁ attanā katena ārakkhaṁ jahati, yathā, mahārāja, mātā puttaṁ kucchigataṁ poseti, hitena upacārena janeti, janayitvā asucimalasiṅghāṇikamapanetvā uttamavarasugandhaṁ upalimpati, so aparena samayena paresaṁ putte akkosante vā paharante vā pahāraṁ deti. Te tassa kujjhitvā parisāya ākaḍḍhitvā taṁ gahetvā sāmino upanenti, yadi pana tassā putto aparaddho hoti velātivatto. Atha naṁ sāmino manussā ākaḍḍhayamānā daṇḍamuggarajāṇumuṭṭhīhi tāḷenti pothenti, api nu kho, mahārāja, tassa mātā labhati ākaḍḍhanaparikaḍḍhanaṁ gāhaṁ sāmino upanayanaṁ kātun”ti? “Na hi, bhante”ti. “Kena kāraṇena, mahārājā”ti. “Attano, bhante, aparādhenā”ti. “Evameva kho, mahārāja, sattānaṁ ārakkhaṁ parittaṁ attano aparādhena vañjhaṁ karotī”ti. “Sādhu, bhante nāgasena, suvinicchito pañho, gahanaṁ agahanaṁ kataṁ, andhakāro āloko kato, viniveṭhitaṁ diṭṭhijālaṁ, tvaṁ gaṇivarapavaramāsajjā”ti.
Maccupāsamuttipañho catuttho. *Maccupāsamuttipañho → maccupāsamuttikapañho (bj, maku)
Maccupāsamuttipañho catuttho. *Maccupāsamuttipañho → maccupāsamuttikapañho (bj, maku)
Maccupāsamuttipañho catuttho. *Maccupāsamuttipañho → maccupāsamuttikapañho (bj, maku)