PTS cs 45 PTS vp Pali 255 ‘Venerable Nāgasena, suppose a layman had been guilty of a Pārājika offence, and some time after should enter the Order. And neither he himself should be aware that when still a layman he had so been guilty, nor should any one else inform him, saying: “When a layman you were guilty of such an offence.” Now if he were to devote himself to the attainment of Arahatship, would he be able so to comprehend the Truth as to succeed in entering upon the Excellent Way?’
‘No, O king, he would not.’
‘But why not, Sir?’
‘That, in him, which might have been the cause of his grasping the Truth has been, in him, destroyed. No comprehension can therefore take place.’
PTS cs 46 ‘Venerable Nāgasena, your people say:
“To him who is aware (of an offence) there comes PTS vp En 79 remorse. When remorse has arisen there is an obstruction in the heart. To him whose heart is obstructed there is no comprehension of the Truth.”
‘Why should there then be no such comprehension to one not aware of his offence, feeling no remorse, remaining with a quiet heart. This dilemma touches on two irreconcilable statements. Think well before you solve it.’
PTS cs 47 ‘Would selected seed, O king, successfully sown in a well-ploughed, well-watered, fertile soil, come to maturity?’
‘Certainly, Sir!’
‘But would the same seed grow on the surface of a thick slab of rock?’
‘Of course not.’
‘Why then should the same seed grow in the mud, and not on the rock?’
‘Because on the rock the cause for its growth does not exist. Seeds cannot grow without a cause.’
‘Just so, O king, the cause by reason of which his comprehension of the Truth (his conversion) might have been brought about, has been rooted out in him. Conversion cannot take place without a cause.’
PTS cs 48 ‘[Give me, Sir, another simile.’]
‘Well, O king, will sticks and clods and cudgels PTS vp En 80 and clubs find a resting-place in the air, in the same way as they do on the ground?’
‘No, Sir.’
‘But what is the reason why they come to rest on the earth, when they will not stand in the air?’
‘There is no cause in the air for their stability, and without a cause they will PTS vp Pali 256 not stand.’
‘Just so, O king, by that fault of his the cause for his conversion has been removed. And without a cause there can be no conversion. Now will fire, O king, burn in water in the same way as it will on land?’
‘No, Sir.’
‘But why not?’
‘Because in water the conditions precedent for burning do not exist. And there can be no burning without them.’
‘Just so, O king, are the conditions precedent to conversion destroyed in him by that offence of his. And when the conditions which would bring it about are destroyed there can be no conversion.’
PTS cs 49 ‘Venerable Nāgasena, think over this matter once more. I am not yet convinced about it. Persuade me by some reason how such obstruction can occur in the case of one not aware of his offence, and feeling therefore no remorse.’
‘Would the Halāhala poison, O king, if eaten by PTS vp En 81 a man who did not know he had eaten it, take away his life?’
‘Yes, Sir.’
‘Just so, O king, is there an obstruction to his comprehension of the Truth, who, without being aware of it, has committed a sin. And would fire, O king, burn a man who walked into it unawares?’
‘Yes, Sir.’
‘Well, just so in the case you put. Or would a venomous snake, if it bit a man without his knowing it, kill him?’
‘Yes, Sir.’
‘Well, just so in the case you put. And is it not true that Samaṇa Kolañña, the king of Kaliṅga—when surrounded by the seven treasures of a sovereign overlord he went mounted on his state elephant to pay a visit to his relatives—was not able to pass the Tree of Wisdom, though he was not aware that it was there ? Well, of the same kind is the reason why one who has committed an offence, even though he know it not, is nevertheless incapable of rising to the knowledge of the Truth.’
‘Verily, Nāgasena, this must be the word of the Conqueror. To find any fault with it were vain. And this (explanation of yours) must be the meaning of it. I accept it as you say.’
Here ends the dilemma of the layman’s sin.
7. Abhisamayantarāyakarapañha
7. Abhisamayantarāyakarapañha
7. Abhisamayantarāyakarapañha
“Bhante nāgasena, idha yo koci gihī pārājikaṁ ajjhāpanno bhaveyya, so aparena samayena pabbājeyya, attanāpi so na jāneyya ‘gihipārājikaṁ ajjhāpannosmī’ti, napi tassa añño koci ācikkheyya ‘gihipārājikaṁ ajjhāpannosī’ti. So ca tathattāya paṭipajjeyya, api nu tassa dhammābhisamayo bhaveyyā”ti? “Na hi, mahārājā”ti. “Kena, bhante, kāraṇenā”ti? “Yo tassa hetu dhammābhisamayāya, so tassa samucchinno, tasmā dhammābhisamayo na bhavatī”ti.
“Bhante nāgasena, idha yo koci gihī pārājikaṁ ajjhāpanno bhaveyya, so aparena samayena pabbājeyya, attanāpi so na jāneyya ‘gihipārājikaṁ ajjhāpannosmī’ti, napi tassa añño koci ācikkheyya ‘gihipārājikaṁ ajjhāpannosī’ti.
So ca tathattāya paṭipajjeyya, api nu tassa dhammābhisamayo bhaveyyā”ti?
“Kena, bhante, kāraṇenā”ti?
“Yo tassa hetu dhammābhisamayāya, so tassa samucchinno, tasmā dhammābhisamayo na bhavatī”ti.
“Bhante nāgasena, idha yo koci gihī pārājikaṁ ajjhāpanno bhaveyya, so aparena samayena pabbājeyya, attanāpi so na jāneyya ‘gihipārājikaṁ ajjhāpannosmī’ti, napi tassa añño koci ācikkheyya ‘gihipārājikaṁ ajjhāpannosī’ti. So ca tathattāya paṭipajjeyya, api nu tassa dhammābhisamayo bhaveyyā”ti? “Na hi, mahārājā”ti. “Kena, bhante, kāraṇenā”ti? “Yo tassa hetu dhammābhisamayāya, so tassa samucchinno, tasmā dhammābhisamayo na bhavatī”ti.
“Bhante nāgasena, tumhe bhaṇatha—‘jānantassa kukkuccaṁ hoti, kukkucce sati āvaraṇaṁ hoti, āvaṭe citte dhammābhisamayo na hotī’ti. Imassa pana ajānantassa akukkuccajātassa santacittassa viharato kena kāraṇena dhammābhisamayo na hoti, visamena visameneso pañho gacchati, cintetvā visajjethā”ti.
“Bhante nāgasena, tumhe bhaṇatha—
‘jānantassa kukkuccaṁ hoti, kukkucce sati āvaraṇaṁ hoti, āvaṭe citte dhammābhisamayo na hotī’ti.
Imassa pana ajānantassa akukkuccajātassa santacittassa viharato kena kāraṇena dhammābhisamayo na hoti, visamena visameneso pañho gacchati, cintetvā visajjethā”ti.
“Bhante nāgasena, tumhe bhaṇatha—‘jānantassa kukkuccaṁ hoti, kukkucce sati āvaraṇaṁ hoti, āvaṭe citte dhammābhisamayo na hotī’ti. Imassa pana ajānantassa akukkuccajātassa santacittassa viharato kena kāraṇena dhammābhisamayo na hoti, visamena visameneso pañho gacchati, cintetvā visajjethā”ti.
“Ruhati, mahārāja, sukaṭṭhe sukalale maṇḍakhette sāradaṁ sukhasayitaṁ bījan”ti? “Āma, bhante”ti. “Api nu, mahārāja, taññeva bījaṁ ghanaselasilātale ruheyyā”ti? “Na hi, bhante”ti. “Kissa pana, mahārāja, taññeva bījaṁ kalale ruhati, kissa ghanasele na ruhatī”ti? “Natthi, bhante, tassa bījassa ruhanāya ghanasele hetu, ahetunā bījaṁ na ruhatī”ti. “Evameva kho, mahārāja, yena hetunā tassa dhammābhisamayo bhaveyya, so tassa hetu samucchinno, ahetunā dhammābhisamayo na hoti.
“Ruhati, mahārāja, sukaṭṭhe sukalale maṇḍakhette sāradaṁ sukhasayitaṁ bījan”ti?
“Api nu, mahārāja, taññeva bījaṁ ghanaselasilātale ruheyyā”ti?
“Kissa pana, mahārāja, taññeva bījaṁ kalale ruhati, kissa ghanasele na ruhatī”ti?
“Natthi, bhante, tassa bījassa ruhanāya ghanasele hetu, ahetunā bījaṁ na ruhatī”ti.
“Evameva kho, mahārāja, yena hetunā tassa dhammābhisamayo bhaveyya, so tassa hetu samucchinno, ahetunā dhammābhisamayo na hoti.
“Ruhati, mahārāja, sukaṭṭhe sukalale maṇḍakhette sāradaṁ sukhasayitaṁ bījan”ti? “Āma, bhante”ti. “Api nu, mahārāja, taññeva bījaṁ ghanaselasilātale ruheyyā”ti? “Na hi, bhante”ti. “Kissa pana, mahārāja, taññeva bījaṁ kalale ruhati, kissa ghanasele na ruhatī”ti? “Natthi, bhante, tassa bījassa ruhanāya ghanasele hetu, ahetunā bījaṁ na ruhatī”ti. “Evameva kho, mahārāja, yena hetunā tassa dhammābhisamayo bhaveyya, so tassa hetu samucchinno, ahetunā dhammābhisamayo na hoti.
Yathā vā pana, mahārāja, daṇḍaleḍḍulaguḷamuggarā pathaviyā ṭhānamupagacchanti, api nu, mahārāja, teyeva daṇḍaleḍḍulaguḷamuggarā gagane ṭhānamupagacchantī”ti? “Na hi, bhante”ti. “Kiṁ panettha, mahārāja, kāraṇaṁ, yena kāraṇena teyeva daṇḍaleḍḍulaguḷamuggarā pathaviyā ṭhānamupagacchanti, kena kāraṇena gagane na tiṭṭhantī”ti? “Natthi, bhante, tesaṁ daṇḍaleḍḍulaguḷamuggarānaṁ patiṭṭhānāya ākāse hetu, ahetunā na tiṭṭhantī”ti. “Evameva kho, mahārāja, tassa tena dosena abhisamayahetu samucchinno, hetusamugghāte ahetunā abhisamayo na hotīti.
Yathā vā pana, mahārāja, daṇḍaleḍḍulaguḷamuggarā pathaviyā ṭhānamupagacchanti, api nu, mahārāja, teyeva daṇḍaleḍḍulaguḷamuggarā gagane ṭhānamupagacchantī”ti?
“Kiṁ panettha, mahārāja, kāraṇaṁ, yena kāraṇena teyeva daṇḍaleḍḍulaguḷamuggarā pathaviyā ṭhānamupagacchanti, kena kāraṇena gagane na tiṭṭhantī”ti?
“Natthi, bhante, tesaṁ daṇḍaleḍḍulaguḷamuggarānaṁ patiṭṭhānāya ākāse hetu, ahetunā na tiṭṭhantī”ti.
“Evameva kho, mahārāja, tassa tena dosena abhisamayahetu samucchinno, hetusamugghāte ahetunā abhisamayo na hotīti.
Yathā vā pana, mahārāja, daṇḍaleḍḍulaguḷamuggarā pathaviyā ṭhānamupagacchanti, api nu, mahārāja, teyeva daṇḍaleḍḍulaguḷamuggarā gagane ṭhānamupagacchantī”ti? “Na hi, bhante”ti. “Kiṁ panettha, mahārāja, kāraṇaṁ, yena kāraṇena teyeva daṇḍaleḍḍulaguḷamuggarā pathaviyā ṭhānamupagacchanti, kena kāraṇena gagane na tiṭṭhantī”ti? “Natthi, bhante, tesaṁ daṇḍaleḍḍulaguḷamuggarānaṁ patiṭṭhānāya ākāse hetu, ahetunā na tiṭṭhantī”ti. “Evameva kho, mahārāja, tassa tena dosena abhisamayahetu samucchinno, hetusamugghāte ahetunā abhisamayo na hotīti.
Yathā vā pana, mahārāja, thale aggi jalati, api nu kho, mahārāja, soyeva aggi udake jalatī”ti? “Na hi, bhante”ti. “Kiṁ panettha, mahārāja, kāraṇaṁ, yena kāraṇena soyeva aggi thale jalati, kena kāraṇena udake na jalatī”ti? “Natthi, bhante, aggissa jalanāya udake hetu, ahetunā na jalatī”ti. “Evameva kho, mahārāja, tassa tena dosena abhisamayahetu samucchinno, hetusamugghāte ahetunā dhammābhisamayo na hotī”ti.
Yathā vā pana, mahārāja, thale aggi jalati, api nu kho, mahārāja, soyeva aggi udake jalatī”ti?
“Kiṁ panettha, mahārāja, kāraṇaṁ, yena kāraṇena soyeva aggi thale jalati, kena kāraṇena udake na jalatī”ti?
“Natthi, bhante, aggissa jalanāya udake hetu, ahetunā na jalatī”ti.
“Evameva kho, mahārāja, tassa tena dosena abhisamayahetu samucchinno, hetusamugghāte ahetunā dhammābhisamayo na hotī”ti.
Yathā vā pana, mahārāja, thale aggi jalati, api nu kho, mahārāja, soyeva aggi udake jalatī”ti? “Na hi, bhante”ti. “Kiṁ panettha, mahārāja, kāraṇaṁ, yena kāraṇena soyeva aggi thale jalati, kena kāraṇena udake na jalatī”ti? “Natthi, bhante, aggissa jalanāya udake hetu, ahetunā na jalatī”ti. “Evameva kho, mahārāja, tassa tena dosena abhisamayahetu samucchinno, hetusamugghāte ahetunā dhammābhisamayo na hotī”ti.
“Bhante nāgasena, punapetaṁ atthaṁ cintehi, na me tattha cittasaññatti bhavati, ajānantassa asati kukkucce āvaraṇaṁ hotīti, kāraṇena maṁ saññāpehī”ti. “Api nu, mahārāja, visaṁ halāhalaṁ ajānantena khāyitaṁ jīvitaṁ haratī”ti? “Āma, bhante”ti. “Evameva kho, mahārāja, ajānantenapi kataṁ pāpaṁ abhisamayantarāyakaraṁ hoti.
“Bhante nāgasena, punapetaṁ atthaṁ cintehi, na me tattha cittasaññatti bhavati, ajānantassa asati kukkucce āvaraṇaṁ hotīti, kāraṇena maṁ saññāpehī”ti.
“Api nu, mahārāja, visaṁ halāhalaṁ ajānantena khāyitaṁ jīvitaṁ haratī”ti?
“Evameva kho, mahārāja, ajānantenapi kataṁ pāpaṁ abhisamayantarāyakaraṁ hoti.
“Bhante nāgasena, punapetaṁ atthaṁ cintehi, na me tattha cittasaññatti bhavati, ajānantassa asati kukkucce āvaraṇaṁ hotīti, kāraṇena maṁ saññāpehī”ti. “Api nu, mahārāja, visaṁ halāhalaṁ ajānantena khāyitaṁ jīvitaṁ haratī”ti? “Āma, bhante”ti. “Evameva kho, mahārāja, ajānantenapi kataṁ pāpaṁ abhisamayantarāyakaraṁ hoti.
Api nu, mahārāja, aggi ajānitvā akkamantaṁ ḍahatī”ti? “Āma, bhante”ti. “Evameva kho, mahārāja, ajānantenapi kataṁ pāpaṁ abhisamayantarāyakaraṁ hoti.
Api nu, mahārāja, aggi ajānitvā akkamantaṁ ḍahatī”ti?
“Evameva kho, mahārāja, ajānantenapi kataṁ pāpaṁ abhisamayantarāyakaraṁ hoti.
Api nu, mahārāja, aggi ajānitvā akkamantaṁ ḍahatī”ti? “Āma, bhante”ti. “Evameva kho, mahārāja, ajānantenapi kataṁ pāpaṁ abhisamayantarāyakaraṁ hoti.
Api nu, mahārāja, ajānantaṁ āsīviso ḍaṁsitvā jīvitaṁ haratī”ti? “Āma, bhante”ti. “Evameva kho, mahārāja, ajānantenapi kataṁ pāpaṁ abhisamayantarāyakaraṁ hoti.
Api nu, mahārāja, ajānantaṁ āsīviso ḍaṁsitvā jīvitaṁ haratī”ti?
“Evameva kho, mahārāja, ajānantenapi kataṁ pāpaṁ abhisamayantarāyakaraṁ hoti.
Api nu, mahārāja, ajānantaṁ āsīviso ḍaṁsitvā jīvitaṁ haratī”ti? “Āma, bhante”ti. “Evameva kho, mahārāja, ajānantenapi kataṁ pāpaṁ abhisamayantarāyakaraṁ hoti.
Nanu, mahārāja, kāliṅgarājā samaṇakolañño sattaratanaparikiṇṇo hatthiratanamabhiruyha kuladassanāya gacchanto ajānantopi nāsakkhi bodhimaṇḍassa uparito gantuṁ, idamettha, mahārāja, kāraṇaṁ, yena kāraṇena ajānantenapi kataṁ pāpaṁ abhisamayantarāyakaraṁ hotī”ti? “Jinabhāsitaṁ, bhante nāgasena, kāraṇaṁ na sakkā paṭikkosituṁ, esovetassa attho tathā sampaṭicchāmī”ti.
Nanu, mahārāja, kāliṅgarājā samaṇakolañño sattaratanaparikiṇṇo hatthiratanamabhiruyha kuladassanāya gacchanto ajānantopi nāsakkhi bodhimaṇḍassa uparito gantuṁ, idamettha, mahārāja, kāraṇaṁ, yena kāraṇena ajānantenapi kataṁ pāpaṁ abhisamayantarāyakaraṁ hotī”ti?
“Jinabhāsitaṁ, bhante nāgasena, kāraṇaṁ na sakkā paṭikkosituṁ, esovetassa attho tathā sampaṭicchāmī”ti.
Nanu, mahārāja, kāliṅgarājā samaṇakolañño sattaratanaparikiṇṇo hatthiratanamabhiruyha kuladassanāya gacchanto ajānantopi nāsakkhi bodhimaṇḍassa uparito gantuṁ, idamettha, mahārāja, kāraṇaṁ, yena kāraṇena ajānantenapi kataṁ pāpaṁ abhisamayantarāyakaraṁ hotī”ti? “Jinabhāsitaṁ, bhante nāgasena, kāraṇaṁ na sakkā paṭikkosituṁ, esovetassa attho tathā sampaṭicchāmī”ti.
Abhisamayantarāyakarapañho sattamo. *Abhisamayantarāyakarapañho → abhisamayantarāyapañho (bj); gihino pārājikajjhāpannassa abhisamayantarāyakarapañho (maku)
Abhisamayantarāyakarapañho sattamo. *Abhisamayantarāyakarapañho → abhisamayantarāyapañho (bj); gihino pārājikajjhāpannassa abhisamayantarāyakarapañho (maku)
Abhisamayantarāyakarapañho sattamo. *Abhisamayantarāyakarapañho → abhisamayantarāyapañho (bj); gihino pārājikajjhāpannassa abhisamayantarāyakarapañho (maku)