PTS cs 18 ‘Venerable Nāgasena, did all the Bodisats go through a period of penance, or only Gotama?’
‘Not all, O king, but Gotama did.’
‘Venerable Nāgasena, if that be so, it is not right that there should be a difference between Bodisat and Bodisat.’
PTS vp Pali 285 ‘There are four matters, O king, in which there is such difference. And what are the four? There is a difference as to the kind of family (in which they are born), there is a difference as to their place in the period (which has elapsed since the succession of Buddhas began), there PTS vp En 133 is a difference as to the length of their individual lives, there is a difference as to their individual size. In these four respects, O king, there is a difference between Bodisat and Bodisat. But there is no difference between any of the Buddhas, who are alike in bodily beauty, in goodness of character, in power of contemplation and of reasoning, in emancipation, in the insight arising from the knowledge of emancipation, in PTS vp En 134 The four bases of confidence, in the ten powers of a Tathāgata, in the sixfold special PTS vp En 135 knowledge, in the fourteenfold knowledge of Buddha, in the eighteen characteristics of a Buddha —in a word, in all the qualities of a Buddha. For all the Buddhas are exactly alike in all the Buddha-qualities.’
‘But if, Nāgasena, that be so, what is the reason that it was only the Gotama Bodisat who carried out the penance?’
‘Gotama the Bodisat had gone forth from the world, O king, when his knowledge was immature, and his wisdom was immature. And it was when he was bringing that immature knowledge to maturity that he carried out the penance.’
PTS cs 19 ‘Why then, Nāgasena, was it that he thus went forth with knowledge and with wisdom immatured? Why did he not first mature his knowledge, and then, with his knowledge matured, renounce the world?’
‘When the Bodisat, O king, saw the women of his harem all in disorder, then did he become disgusted, PTS vp En 136 and in him thus disgusted discontent sprang up. And on perceiving that his heart was filled with discontent, a certain god of those that wait on Death (Māra) thought: “This now is the time to dispel that discontent of his heart,” and standing in the air he gave utterance to these words: “O honourable one! O fortunate one! Be not thou distressed. On the seventh day from this the heavenly treasure of the Wheel shall appear to thee, with its thousand spokes, its tire, and its nave, complete and perfect; and the other treasures, those that walk on earth and those that travel through the sky, shall come to thee of their own accord; and the words of command of thy mouth shall bear sway over the four great continents and the two thousand dependent isles; and thou shalt have above a thousand sons, heroes mighty in strength to the crushing out of the armies of the foe; and with those sons surrounding thee thou, master of the Seven Treasures, shalt rule the world!” PTS vp Pali 286 But even as if a bar of iron, heated the livelong day and glowing throughout, had entered the orifice of his ear, so was it that those words, O king, entered the ear of the Bodisat. And to the natural distress he already felt there was added, by that utterance of the god, a further emotion, anxiety, and fear. just as a mighty fiery furnace, were fresh fuel thrown on it, would the more furiously burn—just as the broad earth, by nature moist, and already swampy through the water dripping on it from the vegetation and the grass that have arisen on it, would become more muddy still when a great rain cloud had poured out rain upon it—so to the distress that he already felt there was PTS vp En 137 added, by that utterance of the god, a further emotion, anxiety, and fear.’
PTS cs 20 ‘But tell me, Nāgasena, if the heavenly Wheel-treasure had, on the seventh day, appeared to the Bodisat, would he, the Wheel having appeared, have been turned back from his purpose?’
‘No Wheel-treasure appeared, O king, on the seventh day to the Bodisat. For rather that was a lie that was told by that god with the object of tempting him. And even had it appeared, yet would not the Bodisat have turned aside. And why not? Because the Bodisat, O king, had firmly grasped (the facts of) the impermanence (of all things, of) the suffering (inherent in existence as an individual, of) the absence of a soul (in any being made up of the five Skandhas), and had thus arrived at the destruction of the attachment (to individuality which arises from lust, or from heresy, or from dependence upon outward acts, or from delusions as to the possession of a permanent soul). The water, O king, which flows into the river Ganges from the Anottata lake, and from the Ganges river into the great ocean, and from the great ocean into the openings into the PTS vp En 138 regions under the earth —would that water, after it had once entered that opening, turn back and flow again into the great ocean, and from the great ocean into the Ganges river, and from the Ganges river into the Anottata lake?’
PTS vp Pali 287 ‘Certainly not, Sir.’
‘In the same way, O king, it was for the sake of that last existence of his that the Bodisat had matured merit through the immeasurable aeons of the past. He had now reached that last birth, the knowledge of the Buddhas had grown mature in him, in six years he would become a Buddha, all-knowing, the highest being in the world. Would then the Bodisat, for the sake of the Wheel-treasure, turn back?’
‘Certainly not, Sir.’
‘No! Though the great earth, O king, with all its peaks and mountain ranges, should turn back, yet the Bodisat would not before he had attained to Buddhahood. Though the water of the Ganges should flow backwards up the stream, yet the Bodisat would not turn back before he had attained to Buddhahood. Though the mighty ocean with its immeasurable waters should dry up like the water in the footprint of a cow, yet would not the Bodisat turn back before he had attained to Buddhahood. Though Sineru, the king of the mountains, PTS vp En 139 should split up into a hundred or a thousand fragments, yet would not the Bodisat turn back before he had attained to Buddhahood. Though the moon and sun with all the stars should fall, like a clod, upon the ground, yet would not the Bodisat turn back before he had attained to Buddhahood. Though the expanse of heaven should be rolled up like a mat, yet would not the Bodisat turn back before he had attained to Buddhahood! And why not? Because he had torn asunder every bond.’
PTS cs 21 ‘Venerable Nāgasena, how many bonds are there in the world?’
‘There are these ten bonds in the world, O king, bound by which men renounce not the world, or turn back again to it. And what are the ten? A mother, O king, is often a bond, and a father, and a wife, and children, and relations, and friends, and wealth, and easy income, PTS vp Pali 288 and sovranty, and the five pleasures of sense. These are the ten bonds common in the world, bonds bound by which men renounce not the world or turn back to it. And all these bonds had the Bodisat, O king, burst through. And therefore could he not, O king, turn back.’
PTS cs 22 ‘Venerable Nāgasena, if the Bodisat, on discontent arising in his heart at the words of the god, though his knowledge (of the four Truths) was yet imperfect, and his insight of a Buddha not mature, did nevertheless go forth into renunciation of the world, of what advantage was penance to him then? Ought he not rather, awaiting the maturity of his knowledge, to have lived in the enjoyment of all (suitable) foods?’
‘There are, O king, these ten sorts of individuals who are despised and contemned in the world, PTS vp En 140 thought shameful, looked down upon, held blameworthy, treated with contumely, not loved. And what are the ten? A woman without a husband, O king, and a weak creature, and one without friends or relatives, and a glutton, and one dwelling in a disreputable family, and the friend of sinners, and he whose wealth has been dissipated, and he who has no character, and he who has no occupation, and he who has no means. These are the ten despised and contemned in the world, thought shameful, looked down upon, held blameworthy, treated with contumely, not loved. It was on calling these conditions to mind, O king, that this idea occurred to the Bodisat: “Let me not incur blame among gods and men as being without occupation or without means! Let me as a master in action, held in respect by reason of action, one having the supremacy which arises from action, one whose conduct is based upon action, one who carries action (into every concern of life), one who has his dwelling in action, be constant in earnestness.” That was the spirit, O king, in which the Bodisat, when he was bringing his knowledge to maturity, undertook the practice of penance.’
PTS cs 23 ‘Venerable Nāgasena, the Bodisat, when he was undergoing penance, said thus to himself: PTS vp En 141 PTS vp Pali 289 “But it is not by this penance severe that I shall reach the peculiar faculty of the insight arising from the knowledge of that which is fit and noble—that insight beyond the powers of ordinary men, May there not be now some other way to the wisdom (of Buddhahood) ?”
‘Was then the Bodisat, at that time, confused in his mind about the way ?’
‘There are twenty-five qualities, O king, which are causes of weakness of mind, weakened by which the mind cannot successfully be devoted to the destruction of the āsavas (the Great Evils—lust, becoming, delusion, and ignorance). And what are the twenty-five? Anger, O king, and enmity, and hypocrisy, and conceit, and envy, and avarice, and deceit, PTS vp En 142 and treachery, and obstinacy, and perverseness, and pride, and vainglory, and the intoxication (of exalted ideas about birth or health or wealth), and negligence in (well-doing), and intellectual inertness or bodily sloth, and drowsiness, and idleness, and friendship with sinners, and forms, and sounds, and odours, and tastes, and sensations of touch, and hunger, and thirst, and discontent. These are the PTS vp En 143 twenty-five qualities, O king, which are causes of weakness of mind, weakened by which the mind cannot successfully be devoted to the destruction of the āsavas. (And of these it was) hunger and thirst, O king, which had then seized hold of the body of the Bodisat. And his body being thus, as it were, “possessed,” his mind was not rightly devoted to the destruction of the āsavas. Now the Bodisat, O king, through the immeasurable aeons of the past, had followed after the perception of the Four Noble Truths through all of his successive births. Is it then possible that in his last existence, in the birth in which that perception was to arise, there should be any confusion in his mind as to the way? But nevertheless there arose, O king, in the Bodisat’s mind the thought: “May there not now be some other way to the wisdom (of a Buddha)?” And already before that, O king, when he was only one month old, when his father the Sakya was at work (ploughing), the Bodisat, placed in his sacred cot for coolness under the shade of the jambu tree, sat up crosslegged, and putting away passion, free from all evil conditions of heart, he entered into and remained in the first Ghāna—a state of joy and ease, born of seclusion, full of reflection, full of investigation, PTS vp Pali 290 and so into the second, and so into the third, and so into the fourth Ghāna.’ PTS vp En 144
‘Very good, Nāgasena! That is so, and I accept it as you say. It was whilst he was bringing his knowledge to maturity that the Bodisat underwent the penance.’
Here ends the dilemma as to the penance undergone by the Bodisat.
2. Dukkarakārikapañha
2. Dukkarakārikapañha
“Bhante nāgasena, sabbeva bodhisattā dukkarakārikaṁ karonti, udāhu gotameneva bodhisattena dukkarakārikā katā”ti? “Natthi, mahārāja, sabbesaṁ bodhisattānaṁ dukkarakārikā, gotameneva bodhisattena dukkarakārikā katā”ti.
“Bhante nāgasena, sabbeva bodhisattā dukkarakārikaṁ karonti, udāhu gotameneva bodhisattena dukkarakārikā katā”ti?
“Natthi, mahārāja, sabbesaṁ bodhisattānaṁ dukkarakārikā, gotameneva bodhisattena dukkarakārikā katā”ti.
“Bhante nāgasena, sabbeva bodhisattā dukkarakārikaṁ karonti, udāhu gotameneva bodhisattena dukkarakārikā katā”ti? “Natthi, mahārāja, sabbesaṁ bodhisattānaṁ dukkarakārikā, gotameneva bodhisattena dukkarakārikā katā”ti.
“Bhante nāgasena, yadi evaṁ ayuttaṁ, yaṁ bodhisattānaṁ bodhisattehi vemattatā hotī”ti. “Catūhi, mahārāja, ṭhānehi bodhisattānaṁ bodhisattehi vemattatā hoti. Katamehi catūhi? Kulavemattatā padhānavemattatā āyuvemattatā pamāṇavemattatāti. *padhānavemattatā → addhānavemattatā (bj, maku, pts-vp-pli1)Imehi kho, mahārāja, catūhi ṭhānehi bodhisattānaṁ bodhisattehi vemattatā hoti. Sabbesampi, mahārāja, buddhānaṁ rūpe sīle samādhimhi paññāya vimuttiyā vimuttiñāṇadassane catuvesārajje dasatathāgatabale chaasādhāraṇañāṇe cuddasabuddhañāṇe aṭṭhārasabuddhadhamme kevale ca buddhaguṇe natthi vemattatā, sabbepi buddhā buddhadhammehi samasamā”ti. *buddhaguṇe → buddhadhamme (si, pts-vp-pli1); buddhadhammehi (maku)
“Bhante nāgasena, yadi evaṁ ayuttaṁ, yaṁ bodhisattānaṁ bodhisattehi vemattatā hotī”ti.
“Catūhi, mahārāja, ṭhānehi bodhisattānaṁ bodhisattehi vemattatā hoti.
Kulavemattatā padhānavemattatā āyuvemattatā pamāṇavemattatāti. *padhānavemattatā → addhānavemattatā (bj, maku, pts-vp-pli1)
Imehi kho, mahārāja, catūhi ṭhānehi bodhisattānaṁ bodhisattehi vemattatā hoti.
Sabbesampi, mahārāja, buddhānaṁ rūpe sīle samādhimhi paññāya vimuttiyā vimuttiñāṇadassane catuvesārajje dasatathāgatabale chaasādhāraṇañāṇe cuddasabuddhañāṇe aṭṭhārasabuddhadhamme kevale ca buddhaguṇe natthi vemattatā, sabbepi buddhā buddhadhammehi samasamā”ti. *buddhaguṇe → buddhadhamme (si, pts-vp-pli1); buddhadhammehi (maku)
“Bhante nāgasena, yadi evaṁ ayuttaṁ, yaṁ bodhisattānaṁ bodhisattehi vemattatā hotī”ti. “Catūhi, mahārāja, ṭhānehi bodhisattānaṁ bodhisattehi vemattatā hoti. Katamehi catūhi? Kulavemattatā padhānavemattatā āyuvemattatā pamāṇavemattatāti. *padhānavemattatā → addhānavemattatā (bj, maku, pts-vp-pli1)Imehi kho, mahārāja, catūhi ṭhānehi bodhisattānaṁ bodhisattehi vemattatā hoti. Sabbesampi, mahārāja, buddhānaṁ rūpe sīle samādhimhi paññāya vimuttiyā vimuttiñāṇadassane catuvesārajje dasatathāgatabale chaasādhāraṇañāṇe cuddasabuddhañāṇe aṭṭhārasabuddhadhamme kevale ca buddhaguṇe natthi vemattatā, sabbepi buddhā buddhadhammehi samasamā”ti. *buddhaguṇe → buddhadhamme (si, pts-vp-pli1); buddhadhammehi (maku)
“Yadi, bhante nāgasena, sabbepi buddhā buddhadhammehi samasamā, kena kāraṇena gotameneva bodhisattena dukkarakārikā katā”ti? “Aparipakke, mahārāja, ñāṇe aparipakkāya bodhiyā gotamo bodhisatto nekkhammamabhinikkhanto aparipakkaṁ ñāṇaṁ paripācayamānena dukkarakārikā katā”ti.
“Yadi, bhante nāgasena, sabbepi buddhā buddhadhammehi samasamā, kena kāraṇena gotameneva bodhisattena dukkarakārikā katā”ti?
“Aparipakke, mahārāja, ñāṇe aparipakkāya bodhiyā gotamo bodhisatto nekkhammamabhinikkhanto aparipakkaṁ ñāṇaṁ paripācayamānena dukkarakārikā katā”ti.
“Yadi, bhante nāgasena, sabbepi buddhā buddhadhammehi samasamā, kena kāraṇena gotameneva bodhisattena dukkarakārikā katā”ti? “Aparipakke, mahārāja, ñāṇe aparipakkāya bodhiyā gotamo bodhisatto nekkhammamabhinikkhanto aparipakkaṁ ñāṇaṁ paripācayamānena dukkarakārikā katā”ti.
“Bhante nāgasena, kena kāraṇena bodhisatto aparipakke ñāṇe aparipakkāya bodhiyā mahābhinikkhamanaṁ nikkhanto, nanu nāma ñāṇaṁ paripācetvā paripakke ñāṇe nikkhamitabban”ti?
“Bhante nāgasena, kena kāraṇena bodhisatto aparipakke ñāṇe aparipakkāya bodhiyā mahābhinikkhamanaṁ nikkhanto, nanu nāma ñāṇaṁ paripācetvā paripakke ñāṇe nikkhamitabban”ti?
“Bhante nāgasena, kena kāraṇena bodhisatto aparipakke ñāṇe aparipakkāya bodhiyā mahābhinikkhamanaṁ nikkhanto, nanu nāma ñāṇaṁ paripācetvā paripakke ñāṇe nikkhamitabban”ti?
“Bodhisatto, mahārāja, viparītaṁ itthāgāraṁ disvā vippaṭisārī ahosi, tassa vippaṭisārissa arati uppajji, araticittaṁ uppannaṁ disvā aññataro mārakāyiko devaputto ‘ayaṁ kho kālo araticittassa vinodanāyā’ti vehāse ṭhatvā idaṁ vacanamabravi—
“Bodhisatto, mahārāja, viparītaṁ itthāgāraṁ disvā vippaṭisārī ahosi, tassa vippaṭisārissa arati uppajji, araticittaṁ uppannaṁ disvā aññataro mārakāyiko devaputto ‘ayaṁ kho kālo araticittassa vinodanāyā’ti vehāse ṭhatvā idaṁ vacanamabravi—
“Bodhisatto, mahārāja, viparītaṁ itthāgāraṁ disvā vippaṭisārī ahosi, tassa vippaṭisārissa arati uppajji, araticittaṁ uppannaṁ disvā aññataro mārakāyiko devaputto ‘ayaṁ kho kālo araticittassa vinodanāyā’ti vehāse ṭhatvā idaṁ vacanamabravi—
‘Mārisa, mā kho tvaṁ ukkaṇṭhito ahosi, ito te sattame divase dibbaṁ cakkaratanaṁ pātubhavissati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ, pathavigatāni ca te ratanāni ākāsaṭṭhāni ca sayameva upagacchissanti, dvisahassaparittadīpaparivāresu catūsu mahādīpesu ekamukhena āṇā pavattissati, parosahassañca te puttā bhavissanti sūrā vīraṅgarūpā parasenappamaddanā, tehi puttehi parikiṇṇo sattaratanasamannāgato catuddīpamanusāsissasī’ti.
‘Mārisa, mā kho tvaṁ ukkaṇṭhito ahosi, ito te sattame divase dibbaṁ cakkaratanaṁ pātubhavissati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ, pathavigatāni ca te ratanāni ākāsaṭṭhāni ca sayameva upagacchissanti, dvisahassaparittadīpaparivāresu catūsu mahādīpesu ekamukhena āṇā pavattissati, parosahassañca te puttā bhavissanti sūrā vīraṅgarūpā parasenappamaddanā, tehi puttehi parikiṇṇo sattaratanasamannāgato catuddīpamanusāsissasī’ti.
‘Mārisa, mā kho tvaṁ ukkaṇṭhito ahosi, ito te sattame divase dibbaṁ cakkaratanaṁ pātubhavissati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ, pathavigatāni ca te ratanāni ākāsaṭṭhāni ca sayameva upagacchissanti, dvisahassaparittadīpaparivāresu catūsu mahādīpesu ekamukhena āṇā pavattissati, parosahassañca te puttā bhavissanti sūrā vīraṅgarūpā parasenappamaddanā, tehi puttehi parikiṇṇo sattaratanasamannāgato catuddīpamanusāsissasī’ti.
Yathā nāma divasasantattaṁ ayosūlaṁ sabbattha upaḍahantaṁ kaṇṇasotaṁ paviseyya; evameva kho, mahārāja, bodhisattassa taṁ vacanaṁ kaṇṇasotaṁ pavisittha, iti so pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyoso mattāya ubbijji saṁvijji saṁvegamāpajji.
Yathā nāma divasasantattaṁ ayosūlaṁ sabbattha upaḍahantaṁ kaṇṇasotaṁ paviseyya;
evameva kho, mahārāja, bodhisattassa taṁ vacanaṁ kaṇṇasotaṁ pavisittha, iti so pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyoso mattāya ubbijji saṁvijji saṁvegamāpajji.
Yathā nāma divasasantattaṁ ayosūlaṁ sabbattha upaḍahantaṁ kaṇṇasotaṁ paviseyya; evameva kho, mahārāja, bodhisattassa taṁ vacanaṁ kaṇṇasotaṁ pavisittha, iti so pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyoso mattāya ubbijji saṁvijji saṁvegamāpajji.
Yathā pana, mahārāja, mahatimahāaggikkhandho jalamāno aññena kaṭṭhena upaḍahito bhiyyoso mattāya jaleyya; evameva kho, mahārāja, bodhisatto pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyoso mattāya ubbijji saṁvijji saṁvegamāpajji.
Yathā pana, mahārāja, mahatimahāaggikkhandho jalamāno aññena kaṭṭhena upaḍahito bhiyyoso mattāya jaleyya;
evameva kho, mahārāja, bodhisatto pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyoso mattāya ubbijji saṁvijji saṁvegamāpajji.
Yathā pana, mahārāja, mahatimahāaggikkhandho jalamāno aññena kaṭṭhena upaḍahito bhiyyoso mattāya jaleyya; evameva kho, mahārāja, bodhisatto pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyoso mattāya ubbijji saṁvijji saṁvegamāpajji.
Yathā vā pana, mahārāja, mahāpathavī pakatitintā nibbattaharitasaddalā āsittodakā cikkhallajātā punadeva mahāmeghe abhivuṭṭhe bhiyyoso mattāya cikkhallatarā assa; evameva kho, mahārāja, bodhisatto pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyoso mattāya ubbijji saṁvijji saṁvegamāpajjī”ti.
Yathā vā pana, mahārāja, mahāpathavī pakatitintā nibbattaharitasaddalā āsittodakā cikkhallajātā punadeva mahāmeghe abhivuṭṭhe bhiyyoso mattāya cikkhallatarā assa;
evameva kho, mahārāja, bodhisatto pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyoso mattāya ubbijji saṁvijji saṁvegamāpajjī”ti.
Yathā vā pana, mahārāja, mahāpathavī pakatitintā nibbattaharitasaddalā āsittodakā cikkhallajātā punadeva mahāmeghe abhivuṭṭhe bhiyyoso mattāya cikkhallatarā assa; evameva kho, mahārāja, bodhisatto pakatiyāva ukkaṇṭhito tassā devatāya vacanena bhiyyoso mattāya ubbijji saṁvijji saṁvegamāpajjī”ti.
“Api nu kho, bhante nāgasena, bodhisattassa yadi sattame divase dibbaṁ cakkaratanaṁ nibbatteyya, paṭinivatteyya bodhisatto dibbe cakkaratane nibbatte”ti? “Na hi, mahārāja, sattame divase bodhisattassa dibbaṁ cakkaratanaṁ nibbatteyya, api ca palobhanatthāya tāya devatāya musā bhaṇitaṁ, yadipi, mahārāja, sattame divase dibbaṁ cakkaratanaṁ nibbatteyya, bodhisatto na nivatteyya. Kiṅkāraṇaṁ? ‘Aniccan’ti, mahārāja, bodhisatto daḷhaṁ aggahesi, ‘dukkhaṁ anattā’ti daḷhaṁ aggahesi, upādānakkhayaṁ patto.
“Api nu kho, bhante nāgasena, bodhisattassa yadi sattame divase dibbaṁ cakkaratanaṁ nibbatteyya, paṭinivatteyya bodhisatto dibbe cakkaratane nibbatte”ti?
“Na hi, mahārāja, sattame divase bodhisattassa dibbaṁ cakkaratanaṁ nibbatteyya, api ca palobhanatthāya tāya devatāya musā bhaṇitaṁ, yadipi, mahārāja, sattame divase dibbaṁ cakkaratanaṁ nibbatteyya, bodhisatto na nivatteyya.
‘Aniccan’ti, mahārāja, bodhisatto daḷhaṁ aggahesi, ‘dukkhaṁ anattā’ti daḷhaṁ aggahesi, upādānakkhayaṁ patto.
“Api nu kho, bhante nāgasena, bodhisattassa yadi sattame divase dibbaṁ cakkaratanaṁ nibbatteyya, paṭinivatteyya bodhisatto dibbe cakkaratane nibbatte”ti? “Na hi, mahārāja, sattame divase bodhisattassa dibbaṁ cakkaratanaṁ nibbatteyya, api ca palobhanatthāya tāya devatāya musā bhaṇitaṁ, yadipi, mahārāja, sattame divase dibbaṁ cakkaratanaṁ nibbatteyya, bodhisatto na nivatteyya. Kiṅkāraṇaṁ? ‘Aniccan’ti, mahārāja, bodhisatto daḷhaṁ aggahesi, ‘dukkhaṁ anattā’ti daḷhaṁ aggahesi, upādānakkhayaṁ patto.
Yathā, mahārāja, anotattadahato udakaṁ gaṅgaṁ nadiṁ pavisati, gaṅgāya nadiyā mahāsamuddaṁ pavisati, mahāsamuddato pātālamukhaṁ pavisati, api nu, mahārāja, taṁ udakaṁ pātālamukhagataṁ paṭinivattitvā mahāsamuddaṁ paviseyya, mahāsamuddato gaṅgaṁ nadiṁ paviseyya, gaṅgāya nadiyā puna anotattaṁ paviseyyā”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, bodhisattena kappānaṁ satasahassaṁ caturo ca asaṅkhyeyye kusalaṁ paripācitaṁ imassa bhavassa kāraṇā, soyaṁ antimabhavo anuppatto paripakkaṁ bodhiñāṇaṁ chahi vassehi buddho bhavissati sabbaññū loke aggapuggalo, api nu kho, mahārāja, bodhisatto cakkaratanakāraṇā paṭinivatteyyā”ti? *cakkaratanakāraṇā → cakkaratanassa kāraṇā (bj, maku, pts-vp-pli1) | paṭinivatteyyā”ti → parinivatteyyāti (mr) | kappānaṁ → kappe (mr)“Na hi, bhante”ti.
Yathā, mahārāja, anotattadahato udakaṁ gaṅgaṁ nadiṁ pavisati, gaṅgāya nadiyā mahāsamuddaṁ pavisati, mahāsamuddato pātālamukhaṁ pavisati, api nu, mahārāja, taṁ udakaṁ pātālamukhagataṁ paṭinivattitvā mahāsamuddaṁ paviseyya, mahāsamuddato gaṅgaṁ nadiṁ paviseyya, gaṅgāya nadiyā puna anotattaṁ paviseyyā”ti?
“Evameva kho, mahārāja, bodhisattena kappānaṁ satasahassaṁ caturo ca asaṅkhyeyye kusalaṁ paripācitaṁ imassa bhavassa kāraṇā, soyaṁ antimabhavo anuppatto paripakkaṁ bodhiñāṇaṁ chahi vassehi buddho bhavissati sabbaññū loke aggapuggalo, api nu kho, mahārāja, bodhisatto cakkaratanakāraṇā paṭinivatteyyā”ti? *cakkaratanakāraṇā → cakkaratanassa kāraṇā (bj, maku, pts-vp-pli1) | paṭinivatteyyā”ti → parinivatteyyāti (mr) | kappānaṁ → kappe (mr)
Yathā, mahārāja, anotattadahato udakaṁ gaṅgaṁ nadiṁ pavisati, gaṅgāya nadiyā mahāsamuddaṁ pavisati, mahāsamuddato pātālamukhaṁ pavisati, api nu, mahārāja, taṁ udakaṁ pātālamukhagataṁ paṭinivattitvā mahāsamuddaṁ paviseyya, mahāsamuddato gaṅgaṁ nadiṁ paviseyya, gaṅgāya nadiyā puna anotattaṁ paviseyyā”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, bodhisattena kappānaṁ satasahassaṁ caturo ca asaṅkhyeyye kusalaṁ paripācitaṁ imassa bhavassa kāraṇā, soyaṁ antimabhavo anuppatto paripakkaṁ bodhiñāṇaṁ chahi vassehi buddho bhavissati sabbaññū loke aggapuggalo, api nu kho, mahārāja, bodhisatto cakkaratanakāraṇā paṭinivatteyyā”ti? *cakkaratanakāraṇā → cakkaratanassa kāraṇā (bj, maku, pts-vp-pli1) | paṭinivatteyyā”ti → parinivatteyyāti (mr) | kappānaṁ → kappe (mr)“Na hi, bhante”ti.
“Api ca, mahārāja, mahāpathavī parivatteyya sakānanā sapabbatā, na tveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṁ. Āroheyyapi ce, mahārāja, gaṅgāya udakaṁ paṭisotaṁ, na tveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṁ; visusseyyapi ce, mahārāja, mahāsamuddo aparimitajaladharo gopade udakaṁ viya, na tveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṁ; phaleyyapi ce, mahārāja, sinerupabbatarājā satadhā vā sahassadhā vā, na tveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṁ; pateyyumpi ce, mahārāja, candimasūriyā satārakā leḍḍu viya chamāyaṁ, na tveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṁ; saṁvatteyyapi ce, mahārāja, ākāso kilañjamiva, na tveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṁ. Kiṁ kāraṇā? Padālitattā sabbabandhanānan”ti.
“Api ca, mahārāja, mahāpathavī parivatteyya sakānanā sapabbatā, na tveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṁ.
Āroheyyapi ce, mahārāja, gaṅgāya udakaṁ paṭisotaṁ, na tveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṁ;
visusseyyapi ce, mahārāja, mahāsamuddo aparimitajaladharo gopade udakaṁ viya, na tveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṁ;
phaleyyapi ce, mahārāja, sinerupabbatarājā satadhā vā sahassadhā vā, na tveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṁ;
pateyyumpi ce, mahārāja, candimasūriyā satārakā leḍḍu viya chamāyaṁ, na tveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṁ;
saṁvatteyyapi ce, mahārāja, ākāso kilañjamiva, na tveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṁ.
Padālitattā sabbabandhanānan”ti.
“Api ca, mahārāja, mahāpathavī parivatteyya sakānanā sapabbatā, na tveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṁ. Āroheyyapi ce, mahārāja, gaṅgāya udakaṁ paṭisotaṁ, na tveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṁ; visusseyyapi ce, mahārāja, mahāsamuddo aparimitajaladharo gopade udakaṁ viya, na tveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṁ; phaleyyapi ce, mahārāja, sinerupabbatarājā satadhā vā sahassadhā vā, na tveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṁ; pateyyumpi ce, mahārāja, candimasūriyā satārakā leḍḍu viya chamāyaṁ, na tveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṁ; saṁvatteyyapi ce, mahārāja, ākāso kilañjamiva, na tveva bodhisatto paṭinivatteyya apatvā sammāsambodhiṁ. Kiṁ kāraṇā? Padālitattā sabbabandhanānan”ti.
“Bhante nāgasena, kati loke bandhanānī”ti? “Dasa kho panimāni, mahārāja, loke bandhanāni, yehi bandhanehi baddhā sattā na nikkhamanti, nikkhamitvāpi paṭinivattanti. Katamāni dasa? Mātā, mahārāja, loke bandhanaṁ, pitā, mahārāja, loke bandhanaṁ, bhariyā, mahārāja, loke bandhanaṁ, puttā, mahārāja, loke bandhanaṁ, ñātī, mahārāja, loke bandhanaṁ, mittaṁ, mahārāja, loke bandhanaṁ, dhanaṁ, mahārāja, loke bandhanaṁ, lābhasakkāro, mahārāja, loke bandhanaṁ, issariyaṁ, mahārāja, loke bandhanaṁ, pañca kāmaguṇā, mahārāja, loke bandhanaṁ, imāni kho, mahārāja, dasa loke bandhanāni, yehi bandhanehi baddhā sattā na nikkhamanti, nikkhamitvāpi paṭinivattanti, tāni dasa bandhanāni bodhisattassa chinnāni padālitāni, tasmā, mahārāja, bodhisatto na paṭinivattatī”ti.
“Bhante nāgasena, kati loke bandhanānī”ti?
“Dasa kho panimāni, mahārāja, loke bandhanāni, yehi bandhanehi baddhā sattā na nikkhamanti, nikkhamitvāpi paṭinivattanti.
Mātā, mahārāja, loke bandhanaṁ, pitā, mahārāja, loke bandhanaṁ, bhariyā, mahārāja, loke bandhanaṁ, puttā, mahārāja, loke bandhanaṁ, ñātī, mahārāja, loke bandhanaṁ, mittaṁ, mahārāja, loke bandhanaṁ, dhanaṁ, mahārāja, loke bandhanaṁ, lābhasakkāro, mahārāja, loke bandhanaṁ, issariyaṁ, mahārāja, loke bandhanaṁ, pañca kāmaguṇā, mahārāja, loke bandhanaṁ, imāni kho, mahārāja, dasa loke bandhanāni, yehi bandhanehi baddhā sattā na nikkhamanti, nikkhamitvāpi paṭinivattanti, tāni dasa bandhanāni bodhisattassa chinnāni padālitāni, tasmā, mahārāja, bodhisatto na paṭinivattatī”ti.
“Bhante nāgasena, kati loke bandhanānī”ti? “Dasa kho panimāni, mahārāja, loke bandhanāni, yehi bandhanehi baddhā sattā na nikkhamanti, nikkhamitvāpi paṭinivattanti. Katamāni dasa? Mātā, mahārāja, loke bandhanaṁ, pitā, mahārāja, loke bandhanaṁ, bhariyā, mahārāja, loke bandhanaṁ, puttā, mahārāja, loke bandhanaṁ, ñātī, mahārāja, loke bandhanaṁ, mittaṁ, mahārāja, loke bandhanaṁ, dhanaṁ, mahārāja, loke bandhanaṁ, lābhasakkāro, mahārāja, loke bandhanaṁ, issariyaṁ, mahārāja, loke bandhanaṁ, pañca kāmaguṇā, mahārāja, loke bandhanaṁ, imāni kho, mahārāja, dasa loke bandhanāni, yehi bandhanehi baddhā sattā na nikkhamanti, nikkhamitvāpi paṭinivattanti, tāni dasa bandhanāni bodhisattassa chinnāni padālitāni, tasmā, mahārāja, bodhisatto na paṭinivattatī”ti.
“Bhante nāgasena, yadi bodhisatto uppanne araticitte devatāya vacanena aparipakke ñāṇe aparipakkāya bodhiyā nekkhammamabhinikkhanto, kiṁ tassa dukkarakārikāya katāya, nanu nāma sabbabhakkhena bhavitabbaṁ ñāṇaparipākaṁ āgamayamānenā”ti?
“Bhante nāgasena, yadi bodhisatto uppanne araticitte devatāya vacanena aparipakke ñāṇe aparipakkāya bodhiyā nekkhammamabhinikkhanto, kiṁ tassa dukkarakārikāya katāya, nanu nāma sabbabhakkhena bhavitabbaṁ ñāṇaparipākaṁ āgamayamānenā”ti?
“Bhante nāgasena, yadi bodhisatto uppanne araticitte devatāya vacanena aparipakke ñāṇe aparipakkāya bodhiyā nekkhammamabhinikkhanto, kiṁ tassa dukkarakārikāya katāya, nanu nāma sabbabhakkhena bhavitabbaṁ ñāṇaparipākaṁ āgamayamānenā”ti?
“Dasa kho panime, mahārāja, puggalā lokasmiṁ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā. Katame dasa? Itthī, mahārāja, vidhavā lokasmiṁ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā. Dubbalo, mahārāja, puggalo …pe… amittañāti, mahārāja, puggalo … mahagghaso, mahārāja, puggalo … agarukulavāsiko, mahārāja, puggalo … pāpamitto, mahārāja, puggalo … dhanahīno, mahārāja, puggalo … ācārahīno, mahārāja, puggalo … kammahīno, mahārāja, puggalo … payogahīno, mahārāja, puggalo lokasmiṁ oññāto avaññāto hīḷito khīḷito garahito paribhūto acittīkato. Ime kho, mahārāja, dasa puggalā lokasmiṁ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā. Imāni kho, mahārāja, dasa ṭhānāni anussaramānassa bodhisattassa evaṁ saññā uppajji ‘māhaṁ kammahīno assaṁ payogahīno garahito devamanussānaṁ, yannūnāhaṁ kammassāmī assaṁ kammagaru kammādhipateyyo kammasīlo kammadhorayho kammaniketavā appamatto vihareyyan’ti, evaṁ kho, mahārāja, bodhisatto ñāṇaṁ paripācento dukkarakārikaṁ akāsī”ti.
“Dasa kho panime, mahārāja, puggalā lokasmiṁ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā.
Itthī, mahārāja, vidhavā lokasmiṁ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā.
Dubbalo, mahārāja, puggalo …pe…
amittañāti, mahārāja, puggalo …
mahagghaso, mahārāja, puggalo …
agarukulavāsiko, mahārāja, puggalo …
pāpamitto, mahārāja, puggalo …
dhanahīno, mahārāja, puggalo …
ācārahīno, mahārāja, puggalo …
kammahīno, mahārāja, puggalo …
payogahīno, mahārāja, puggalo lokasmiṁ oññāto avaññāto hīḷito khīḷito garahito paribhūto acittīkato.
Ime kho, mahārāja, dasa puggalā lokasmiṁ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā.
Imāni kho, mahārāja, dasa ṭhānāni anussaramānassa bodhisattassa evaṁ saññā uppajji ‘māhaṁ kammahīno assaṁ payogahīno garahito devamanussānaṁ, yannūnāhaṁ kammassāmī assaṁ kammagaru kammādhipateyyo kammasīlo kammadhorayho kammaniketavā appamatto vihareyyan’ti, evaṁ kho, mahārāja, bodhisatto ñāṇaṁ paripācento dukkarakārikaṁ akāsī”ti.
“Dasa kho panime, mahārāja, puggalā lokasmiṁ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā. Katame dasa? Itthī, mahārāja, vidhavā lokasmiṁ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā. Dubbalo, mahārāja, puggalo …pe… amittañāti, mahārāja, puggalo … mahagghaso, mahārāja, puggalo … agarukulavāsiko, mahārāja, puggalo … pāpamitto, mahārāja, puggalo … dhanahīno, mahārāja, puggalo … ācārahīno, mahārāja, puggalo … kammahīno, mahārāja, puggalo … payogahīno, mahārāja, puggalo lokasmiṁ oññāto avaññāto hīḷito khīḷito garahito paribhūto acittīkato. Ime kho, mahārāja, dasa puggalā lokasmiṁ oññātā avaññātā hīḷitā khīḷitā garahitā paribhūtā acittīkatā. Imāni kho, mahārāja, dasa ṭhānāni anussaramānassa bodhisattassa evaṁ saññā uppajji ‘māhaṁ kammahīno assaṁ payogahīno garahito devamanussānaṁ, yannūnāhaṁ kammassāmī assaṁ kammagaru kammādhipateyyo kammasīlo kammadhorayho kammaniketavā appamatto vihareyyan’ti, evaṁ kho, mahārāja, bodhisatto ñāṇaṁ paripācento dukkarakārikaṁ akāsī”ti.
“Bhante nāgasena, bodhisatto dukkarakārikaṁ karonto evamāha ‘na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammaṁ alamariyañāṇadassanavisesaṁ, siyā nu kho añño maggo bodhāyā’ti. Api nu tasmiṁ samaye bodhisattassa maggaṁ ārabbha satisammoso ahosī”ti?
“Bhante nāgasena, bodhisatto dukkarakārikaṁ karonto evamāha ‘na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammaṁ alamariyañāṇadassanavisesaṁ, siyā nu kho añño maggo bodhāyā’ti.
Api nu tasmiṁ samaye bodhisattassa maggaṁ ārabbha satisammoso ahosī”ti?
“Bhante nāgasena, bodhisatto dukkarakārikaṁ karonto evamāha ‘na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammaṁ alamariyañāṇadassanavisesaṁ, siyā nu kho añño maggo bodhāyā’ti. Api nu tasmiṁ samaye bodhisattassa maggaṁ ārabbha satisammoso ahosī”ti?
“Pañcavīsati kho panime, mahārāja, cittadubbalīkaraṇā dhammā, yehi dubbalīkataṁ cittaṁ na sammā samādhiyati āsavānaṁ khayāya. Katame pañcavīsati? Kodho, mahārāja, cittadubbalīkaraṇo dhammo, yena dubbalīkataṁ cittaṁ na sammā samādhiyati āsavānaṁ khayāya, upanāho …pe… makkho … paḷāso … issā … macchariyaṁ … māyā … sāṭheyyaṁ … thambho … sārambho … māno … atimāno … mado … pamādo … thinamiddhaṁ … tandi … *tandi → nandi (maku); tandī (pts-vp-pli1); nandī (mr)ālasyaṁ … pāpamittatā … rūpā … saddā … gandhā … rasā … phoṭṭhabbā … khudāpipāsā … *khudāpipāsā → khuppipipāsā (bj); khudāpipāsāya (maku); kuppipāsā (mr)arati, mahārāja, cittadubbalīkaraṇo dhammo, yena dubbalīkataṁ cittaṁ na sammā samādhiyati āsavānaṁ khayāya. Ime kho, mahārāja, pañcavīsati cittadubbalīkaraṇā dhammā, yehi dubbalīkataṁ cittaṁ na sammā samādhiyati āsavānaṁ khayāya.
“Pañcavīsati kho panime, mahārāja, cittadubbalīkaraṇā dhammā, yehi dubbalīkataṁ cittaṁ na sammā samādhiyati āsavānaṁ khayāya.
Kodho, mahārāja, cittadubbalīkaraṇo dhammo, yena dubbalīkataṁ cittaṁ na sammā samādhiyati āsavānaṁ khayāya, upanāho …pe…
tandi … *tandi → nandi (maku); tandī (pts-vp-pli1); nandī (mr)
khudāpipāsā … *khudāpipāsā → khuppipipāsā (bj); khudāpipāsāya (maku); kuppipāsā (mr)
arati, mahārāja, cittadubbalīkaraṇo dhammo, yena dubbalīkataṁ cittaṁ na sammā samādhiyati āsavānaṁ khayāya.
Ime kho, mahārāja, pañcavīsati cittadubbalīkaraṇā dhammā, yehi dubbalīkataṁ cittaṁ na sammā samādhiyati āsavānaṁ khayāya.
“Pañcavīsati kho panime, mahārāja, cittadubbalīkaraṇā dhammā, yehi dubbalīkataṁ cittaṁ na sammā samādhiyati āsavānaṁ khayāya. Katame pañcavīsati? Kodho, mahārāja, cittadubbalīkaraṇo dhammo, yena dubbalīkataṁ cittaṁ na sammā samādhiyati āsavānaṁ khayāya, upanāho …pe… makkho … paḷāso … issā … macchariyaṁ … māyā … sāṭheyyaṁ … thambho … sārambho … māno … atimāno … mado … pamādo … thinamiddhaṁ … tandi … *tandi → nandi (maku); tandī (pts-vp-pli1); nandī (mr)ālasyaṁ … pāpamittatā … rūpā … saddā … gandhā … rasā … phoṭṭhabbā … khudāpipāsā … *khudāpipāsā → khuppipipāsā (bj); khudāpipāsāya (maku); kuppipāsā (mr)arati, mahārāja, cittadubbalīkaraṇo dhammo, yena dubbalīkataṁ cittaṁ na sammā samādhiyati āsavānaṁ khayāya. Ime kho, mahārāja, pañcavīsati cittadubbalīkaraṇā dhammā, yehi dubbalīkataṁ cittaṁ na sammā samādhiyati āsavānaṁ khayāya.
Bodhisattassa kho, mahārāja, khudāpipāsā kāyaṁ pariyādiyiṁsu, kāye pariyādinne cittaṁ na sammā samādhiyati āsavānaṁ khayāya. Satasahassaṁ, mahārāja, kappānaṁ caturo ca asaṅkhyeyye kappe bodhisatto catunnaṁyeva ariyasaccānaṁ abhisamayaṁ anvesi tāsu tāsu jātīsu, kiṁ panassa pacchime bhave abhisamayajātiyaṁ maggaṁ ārabbha satisammoso hessati? Api ca, mahārāja, bodhisattassa saññāmattaṁ uppajji ‘siyā nu kho añño maggo bodhāyā’ti. Pubbe kho, mahārāja, bodhisatto ekamāsiko samāno pitu sakkassa kammante sītāya jambucchāyāya sirisayane pallaṅkaṁ ābhujitvā nisinno vivicceva kāmehi vicicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsi …pe… catutthaṁ jhānaṁ upasampajja vihāsī”ti. “Sādhu, bhante nāgasena, evametaṁ tathā sampaṭicchāmi, ñāṇaṁ paripācento bodhisatto dukkarakārikaṁ akāsī”ti.
Bodhisattassa kho, mahārāja, khudāpipāsā kāyaṁ pariyādiyiṁsu, kāye pariyādinne cittaṁ na sammā samādhiyati āsavānaṁ khayāya.
Satasahassaṁ, mahārāja, kappānaṁ caturo ca asaṅkhyeyye kappe bodhisatto catunnaṁyeva ariyasaccānaṁ abhisamayaṁ anvesi tāsu tāsu jātīsu, kiṁ panassa pacchime bhave abhisamayajātiyaṁ maggaṁ ārabbha satisammoso hessati?
Api ca, mahārāja, bodhisattassa saññāmattaṁ uppajji ‘siyā nu kho añño maggo bodhāyā’ti.
Pubbe kho, mahārāja, bodhisatto ekamāsiko samāno pitu sakkassa kammante sītāya jambucchāyāya sirisayane pallaṅkaṁ ābhujitvā nisinno vivicceva kāmehi vicicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsi …pe…
catutthaṁ jhānaṁ upasampajja vihāsī”ti.
“Sādhu, bhante nāgasena, evametaṁ tathā sampaṭicchāmi, ñāṇaṁ paripācento bodhisatto dukkarakārikaṁ akāsī”ti.
Bodhisattassa kho, mahārāja, khudāpipāsā kāyaṁ pariyādiyiṁsu, kāye pariyādinne cittaṁ na sammā samādhiyati āsavānaṁ khayāya. Satasahassaṁ, mahārāja, kappānaṁ caturo ca asaṅkhyeyye kappe bodhisatto catunnaṁyeva ariyasaccānaṁ abhisamayaṁ anvesi tāsu tāsu jātīsu, kiṁ panassa pacchime bhave abhisamayajātiyaṁ maggaṁ ārabbha satisammoso hessati? Api ca, mahārāja, bodhisattassa saññāmattaṁ uppajji ‘siyā nu kho añño maggo bodhāyā’ti. Pubbe kho, mahārāja, bodhisatto ekamāsiko samāno pitu sakkassa kammante sītāya jambucchāyāya sirisayane pallaṅkaṁ ābhujitvā nisinno vivicceva kāmehi vicicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsi …pe… catutthaṁ jhānaṁ upasampajja vihāsī”ti. “Sādhu, bhante nāgasena, evametaṁ tathā sampaṭicchāmi, ñāṇaṁ paripācento bodhisatto dukkarakārikaṁ akāsī”ti.
Dukkarakārikapañho dutiyo.
Dukkarakārikapañho dutiyo.
Dukkarakārikapañho dutiyo.