PTS cs 13 ‘Venerable Nāgasena, there are found beings in the world who have come into existence through Karma, and others who are the result of a cause, and others produced by the seasons. Tell me—is there any thing that does not fall under any one of these three heads?’
‘ There are two such things, O king. And what are the two? Space, O king, and Nirvāṇa.’
‘Now do not spoil the word of the Conquerors, Nāgasena, nor answer a question without knowing what you say!’
‘What, pray, is it I have said, O king, that you should address me thus?’
‘Venerable Nāgasena, that is right what you said in respect of space. But with hundreds of reasons PTS vp En 104 did the Blessed One proclaim to his disciples the way to the realisation of Nirvāṇa. And yet you say that Nirvāṇa is not the result of any cause!’
‘No doubt, O king, the Blessed One gave hundreds of reasons for our entering on the way to the realisation of Nirvāṇa. But he never told us of a cause out of which Nirvāṇa could be said to be produced.’
PTS cs 14 ‘Now in this, Nāgasena, we have passed from darkness into greater darkness, PTS vp Pali 269 from a jungle into a denser jungle, from a thicket into a deeper thicket—inasmuch as you say there is a cause for the realisation of Nirvāṇa, but no cause from which it can arise. If, Nāgasena, there be a cause of the realisation of Nirvāṇa, then we must expect to find a cause of the origin of Nirvāṇa. just, Nāgasena, as because the son has a father, therefore we ought to expect that that father had a father—or because the pupil has a teacher, therefore we ought to expect that the teacher had a teacher—or because the plant came from a seed, therefore we ought to expect that the seed too had come from a seed —just so, Nāgasena, if there be a reason for the realisation of Nirvāṇa, we ought to expect that there is a reason too for its origin—just as if we saw the top of a tree, or of a creeper, we should conclude that it had a middle part, and a root.’
‘Nirvāṇa, O king, is unproduceable, and no cause for its origin has been declared.’
‘Come now, Nāgasena, give me a reason for this. Convince me by argument, so that I may know how PTS vp En 105 it is that while there is a cause that will bring about the realisation of Nirvāṇa, there is no cause that will bring about Nirvāṇa itself.’
PTS cs 15 ‘Then, O king, give ear attentively, and listen well, and I will tell you what the reason is. Could a man, O king, by his ordinary power, go up from hence to the Himālaya, the king of mountains?’
‘Yes, Sir, he could.’
‘But could a man, by his ordinary power, bring the Himālaya mountains here?’
‘Certainly not, Sir.’
‘Well! therefore is it that while a cause for the realisation of Nirvāṇa can be declared, the cause of its origin can not. And could a man, O king, by his ordinary power cross over the great ocean in a ship, and so go to the further shore of it?’
‘Yes, Sir, he could.’
‘But could a man PTS vp Pali 270 by his ordinary power bring the further shore of the ocean here?’
‘Certainly not, Sir.’
‘Well! so is it that while a cause for the realisation of Nirvāṇa can be declared, the cause of its origin can not. And why not? Because Nirvāṇa is not put together of any qualities.’
PTS cs 16 ‘What, Sir! is it not put together?’
‘No, O king. It is uncompounded, not made of anything. Of Nirvāṇa, O king, it cannot be said that it has been produced, or not been produced, or that it can be produced, that it is past or future or present, that it is perceptible by the eye or the ear or the nose or the tongue, or by the sense of touch.’
‘But if so, Nāgasena, then you are only showing PTS vp En 106 us how Nirvāṇa is a condition that does not exist. There can be no such thing as Nirvāṇa.’
‘Nirvāṇa exists, O king. And it is perceptible to the mind. By means of his pure heart, refined and straight, free from the obstacles, free from low cravings, that disciple of the Noble Ones who has fully attained can see Nirvāṇa.’
PTS cs 17 ‘Then what, Sir, is Nirvāṇa? Such a Nirvāṇa (I mean) as can be explained by similes. Convince me by argument how far the fact of its existence can be explained by similes.’
‘Is there such a thing, O king, as wind?’
‘Yes, of course.’
‘Show it me then, I pray you, O king—whether by its colour, or its form, whether as thin or thick, or short or long!’
‘But wind, Nāgasena, cannot be pointed out in that way. It is not of such a nature that it can be taken into the hand or squeezed. But it exists all the same.’
‘If you can’t show me the wind, then there can’t be such a thing.’
‘But I know there is, Nāgasena. That wind PTS vp En 107 exists I am convinced, PTS vp Pali 271 though I cannot show it you.’
‘Well! just so, O king, does Nirvāṇa exist, though it cannot be shown to you in colour or in form.’
‘Very good, Nāgasena! That is so, and I accept it as you say.’
Here ends the dilemma as to Nirvāṇa.
5. Akammajādipañha
5. Akammajādipañha
“Bhante nāgasena, dissanti loke kammanibbattā, dissanti hetunibbattā, dissanti utunibbattā, yaṁ loke akammajaṁ ahetujaṁ anutujaṁ, taṁ me kathehī”ti. “Dveme, mahārāja, lokasmiṁ akammajā ahetujā anutujā. Katame dve? Ākāso, mahārāja, akammajo ahetujo anutujo; nibbānaṁ, mahārāja, akammajaṁ ahetujaṁ anutujaṁ. Ime kho, mahārāja, dve akammajā ahetujā anutujā”ti.
“Bhante nāgasena, dissanti loke kammanibbattā, dissanti hetunibbattā, dissanti utunibbattā, yaṁ loke akammajaṁ ahetujaṁ anutujaṁ, taṁ me kathehī”ti.
“Dveme, mahārāja, lokasmiṁ akammajā ahetujā anutujā.
Ākāso, mahārāja, akammajo ahetujo anutujo;
nibbānaṁ, mahārāja, akammajaṁ ahetujaṁ anutujaṁ.
Ime kho, mahārāja, dve akammajā ahetujā anutujā”ti.
“Bhante nāgasena, dissanti loke kammanibbattā, dissanti hetunibbattā, dissanti utunibbattā, yaṁ loke akammajaṁ ahetujaṁ anutujaṁ, taṁ me kathehī”ti. “Dveme, mahārāja, lokasmiṁ akammajā ahetujā anutujā. Katame dve? Ākāso, mahārāja, akammajo ahetujo anutujo; nibbānaṁ, mahārāja, akammajaṁ ahetujaṁ anutujaṁ. Ime kho, mahārāja, dve akammajā ahetujā anutujā”ti.
“Mā, bhante nāgasena, jinavacanaṁ makkhehi, mā ajānitvā pañhaṁ byākarohī”ti. “Kiṁ kho, mahārāja, ahaṁ vadāmi, yaṁ maṁ tvaṁ evaṁ vadesi ‘mā, bhante nāgasena, jinavacanaṁ makkhehi, mā ajānitvā pañhaṁ byākarohī’”ti? “Bhante nāgasena, yuttamidaṁ tāva vattuṁ ‘ākāso akammajo ahetujo anutujo’ti. Anekasatehi pana, bhante nāgasena, kāraṇehi bhagavatā sāvakānaṁ nibbānassa sacchikiriyāya maggo akkhāto, atha ca pana tvaṁ evaṁ vadesi ‘ahetujaṁ nibbānan’”ti. “Saccaṁ, mahārāja, bhagavatā anekasatehi kāraṇehi sāvakānaṁ nibbānassa sacchikiriyāya maggo akkhāto, na ca pana nibbānassa uppādāya hetu akkhāto”ti.
“Mā, bhante nāgasena, jinavacanaṁ makkhehi, mā ajānitvā pañhaṁ byākarohī”ti.
“Kiṁ kho, mahārāja, ahaṁ vadāmi, yaṁ maṁ tvaṁ evaṁ vadesi ‘mā, bhante nāgasena, jinavacanaṁ makkhehi, mā ajānitvā pañhaṁ byākarohī’”ti?
“Bhante nāgasena, yuttamidaṁ tāva vattuṁ ‘ākāso akammajo ahetujo anutujo’ti.
Anekasatehi pana, bhante nāgasena, kāraṇehi bhagavatā sāvakānaṁ nibbānassa sacchikiriyāya maggo akkhāto, atha ca pana tvaṁ evaṁ vadesi ‘ahetujaṁ nibbānan’”ti.
“Saccaṁ, mahārāja, bhagavatā anekasatehi kāraṇehi sāvakānaṁ nibbānassa sacchikiriyāya maggo akkhāto, na ca pana nibbānassa uppādāya hetu akkhāto”ti.
“Mā, bhante nāgasena, jinavacanaṁ makkhehi, mā ajānitvā pañhaṁ byākarohī”ti. “Kiṁ kho, mahārāja, ahaṁ vadāmi, yaṁ maṁ tvaṁ evaṁ vadesi ‘mā, bhante nāgasena, jinavacanaṁ makkhehi, mā ajānitvā pañhaṁ byākarohī’”ti? “Bhante nāgasena, yuttamidaṁ tāva vattuṁ ‘ākāso akammajo ahetujo anutujo’ti. Anekasatehi pana, bhante nāgasena, kāraṇehi bhagavatā sāvakānaṁ nibbānassa sacchikiriyāya maggo akkhāto, atha ca pana tvaṁ evaṁ vadesi ‘ahetujaṁ nibbānan’”ti. “Saccaṁ, mahārāja, bhagavatā anekasatehi kāraṇehi sāvakānaṁ nibbānassa sacchikiriyāya maggo akkhāto, na ca pana nibbānassa uppādāya hetu akkhāto”ti.
“Ettha mayaṁ, bhante nāgasena, andhakārato andhakārataraṁ pavisāma, vanato vanataraṁ pavisāma, gahanato gahanataraṁ pavisāma, yatra hi nāma nibbānassa sacchikiriyāya hetu atthi, tassa pana dhammassa uppādāya hetu natthi. *gahanato gahanataraṁ → gahanantarato gahanantaraṁ (mr)Yadi, bhante nāgasena, nibbānassa sacchikiriyāya hetu atthi, tena hi nibbānassa uppādāyapi hetu icchitabbo.
“Ettha mayaṁ, bhante nāgasena, andhakārato andhakārataraṁ pavisāma, vanato vanataraṁ pavisāma, gahanato gahanataraṁ pavisāma, yatra hi nāma nibbānassa sacchikiriyāya hetu atthi, tassa pana dhammassa uppādāya hetu natthi. *gahanato gahanataraṁ → gahanantarato gahanantaraṁ (mr)
Yadi, bhante nāgasena, nibbānassa sacchikiriyāya hetu atthi, tena hi nibbānassa uppādāyapi hetu icchitabbo.
“Ettha mayaṁ, bhante nāgasena, andhakārato andhakārataraṁ pavisāma, vanato vanataraṁ pavisāma, gahanato gahanataraṁ pavisāma, yatra hi nāma nibbānassa sacchikiriyāya hetu atthi, tassa pana dhammassa uppādāya hetu natthi. *gahanato gahanataraṁ → gahanantarato gahanantaraṁ (mr)Yadi, bhante nāgasena, nibbānassa sacchikiriyāya hetu atthi, tena hi nibbānassa uppādāyapi hetu icchitabbo.
Yathā pana, bhante nāgasena, puttassa pitā atthi, tena kāraṇena pitunopi pitā icchitabbo. Yathā antevāsikassa ācariyo atthi, tena kāraṇena ācariyassapi ācariyo icchitabbo. Yathā aṅkurassa bījaṁ atthi, tena kāraṇena bījassapi bījaṁ icchitabbaṁ. Evameva kho, bhante nāgasena, yadi nibbānassa sacchikiriyāya hetu atthi, tena kāraṇena nibbānassa uppādāyapi hetu icchitabbo.
Yathā pana, bhante nāgasena, puttassa pitā atthi, tena kāraṇena pitunopi pitā icchitabbo.
Yathā antevāsikassa ācariyo atthi, tena kāraṇena ācariyassapi ācariyo icchitabbo.
Yathā aṅkurassa bījaṁ atthi, tena kāraṇena bījassapi bījaṁ icchitabbaṁ.
Evameva kho, bhante nāgasena, yadi nibbānassa sacchikiriyāya hetu atthi, tena kāraṇena nibbānassa uppādāyapi hetu icchitabbo.
Yathā pana, bhante nāgasena, puttassa pitā atthi, tena kāraṇena pitunopi pitā icchitabbo. Yathā antevāsikassa ācariyo atthi, tena kāraṇena ācariyassapi ācariyo icchitabbo. Yathā aṅkurassa bījaṁ atthi, tena kāraṇena bījassapi bījaṁ icchitabbaṁ. Evameva kho, bhante nāgasena, yadi nibbānassa sacchikiriyāya hetu atthi, tena kāraṇena nibbānassa uppādāyapi hetu icchitabbo.
Yathā rukkhassa vā latāya vā agge sati tena kāraṇena majjhampi atthi, mūlampi atthi. Evameva kho, bhante nāgasena, yadi nibbānassa sacchikiriyāya hetu atthi, tena kāraṇena nibbānassa uppādāyapi hetu icchitabbo”ti.
Yathā rukkhassa vā latāya vā agge sati tena kāraṇena majjhampi atthi, mūlampi atthi.
Evameva kho, bhante nāgasena, yadi nibbānassa sacchikiriyāya hetu atthi, tena kāraṇena nibbānassa uppādāyapi hetu icchitabbo”ti.
Yathā rukkhassa vā latāya vā agge sati tena kāraṇena majjhampi atthi, mūlampi atthi. Evameva kho, bhante nāgasena, yadi nibbānassa sacchikiriyāya hetu atthi, tena kāraṇena nibbānassa uppādāyapi hetu icchitabbo”ti.
“Anuppādanīyaṁ, mahārāja, nibbānaṁ, tasmā na nibbānassa uppādāya hetu akkhāto”ti. “Iṅgha, bhante nāgasena, kāraṇaṁ dassetvā kāraṇena maṁ saññāpehi, yathāhaṁ jāneyyaṁ nibbānassa sacchikiriyāya hetu atthi, nibbānassa uppādāya hetu natthī”ti.
“Anuppādanīyaṁ, mahārāja, nibbānaṁ, tasmā na nibbānassa uppādāya hetu akkhāto”ti.
“Iṅgha, bhante nāgasena, kāraṇaṁ dassetvā kāraṇena maṁ saññāpehi, yathāhaṁ jāneyyaṁ nibbānassa sacchikiriyāya hetu atthi, nibbānassa uppādāya hetu natthī”ti.
“Anuppādanīyaṁ, mahārāja, nibbānaṁ, tasmā na nibbānassa uppādāya hetu akkhāto”ti. “Iṅgha, bhante nāgasena, kāraṇaṁ dassetvā kāraṇena maṁ saññāpehi, yathāhaṁ jāneyyaṁ nibbānassa sacchikiriyāya hetu atthi, nibbānassa uppādāya hetu natthī”ti.
“Tena hi, mahārāja, sakkaccaṁ sotaṁ odaha, sādhukaṁ suṇohi, vakkhāmi tattha kāraṇaṁ, sakkuṇeyya, mahārāja, puriso pākatikena balena ito himavantaṁ pabbatarājaṁ upagantun”ti? “Āma, bhante”ti. “Sakkuṇeyya pana so, mahārāja, puriso pākatikena balena himavantaṁ pabbatarājaṁ idha āharitun”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, sakkā nibbānassa sacchikiriyāya maggo akkhātuṁ, na sakkā nibbānassa uppādāya hetu dassetuṁ.
“Tena hi, mahārāja, sakkaccaṁ sotaṁ odaha, sādhukaṁ suṇohi, vakkhāmi tattha kāraṇaṁ, sakkuṇeyya, mahārāja, puriso pākatikena balena ito himavantaṁ pabbatarājaṁ upagantun”ti?
“Sakkuṇeyya pana so, mahārāja, puriso pākatikena balena himavantaṁ pabbatarājaṁ idha āharitun”ti?
“Evameva kho, mahārāja, sakkā nibbānassa sacchikiriyāya maggo akkhātuṁ, na sakkā nibbānassa uppādāya hetu dassetuṁ.
“Tena hi, mahārāja, sakkaccaṁ sotaṁ odaha, sādhukaṁ suṇohi, vakkhāmi tattha kāraṇaṁ, sakkuṇeyya, mahārāja, puriso pākatikena balena ito himavantaṁ pabbatarājaṁ upagantun”ti? “Āma, bhante”ti. “Sakkuṇeyya pana so, mahārāja, puriso pākatikena balena himavantaṁ pabbatarājaṁ idha āharitun”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, sakkā nibbānassa sacchikiriyāya maggo akkhātuṁ, na sakkā nibbānassa uppādāya hetu dassetuṁ.
Sakkuṇeyya, mahārāja, puriso pākatikena balena mahāsamuddaṁ nāvāya uttaritvā pārimatīraṁ gantun”ti? “Āma, bhante”ti? “Sakkuṇeyya pana so, mahārāja, puriso pākatikena balena mahāsamuddassa pārimatīraṁ idha āharitun”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, sakkā nibbānassa sacchikiriyāya maggo akkhātuṁ, na sakkā nibbānassa uppādāya hetu dassetuṁ. Kiṁ kāraṇā? Asaṅkhatattā dhammassā”ti.
Sakkuṇeyya, mahārāja, puriso pākatikena balena mahāsamuddaṁ nāvāya uttaritvā pārimatīraṁ gantun”ti?
“Sakkuṇeyya pana so, mahārāja, puriso pākatikena balena mahāsamuddassa pārimatīraṁ idha āharitun”ti?
“Evameva kho, mahārāja, sakkā nibbānassa sacchikiriyāya maggo akkhātuṁ, na sakkā nibbānassa uppādāya hetu dassetuṁ.
Asaṅkhatattā dhammassā”ti.
Sakkuṇeyya, mahārāja, puriso pākatikena balena mahāsamuddaṁ nāvāya uttaritvā pārimatīraṁ gantun”ti? “Āma, bhante”ti? “Sakkuṇeyya pana so, mahārāja, puriso pākatikena balena mahāsamuddassa pārimatīraṁ idha āharitun”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, sakkā nibbānassa sacchikiriyāya maggo akkhātuṁ, na sakkā nibbānassa uppādāya hetu dassetuṁ. Kiṁ kāraṇā? Asaṅkhatattā dhammassā”ti.
“Asaṅkhataṁ, bhante nāgasena, nibbānan”ti? “Āma, mahārāja, asaṅkhataṁ nibbānaṁ na kehici kataṁ, nibbānaṁ, mahārāja, na vattabbaṁ uppannanti vā anuppannanti vā uppādanīyanti vā atītanti vā anāgatanti vā paccuppannanti vā cakkhuviññeyyanti vā sotaviññeyyanti vā ghānaviññeyyanti vā jivhāviññeyyanti vā kāyaviññeyyanti vā”ti. “Yadi, bhante nāgasena, nibbānaṁ na uppannaṁ na anuppannaṁ na uppādanīyaṁ na atītaṁ na anāgataṁ na paccuppannaṁ na cakkhuviññeyyaṁ na sotaviññeyyaṁ na ghānaviññeyyaṁ na jivhāviññeyyaṁ na kāyaviññeyyaṁ, tena hi, bhante nāgasena, tumhe natthidhammaṁ nibbānaṁ apadisatha ‘natthi nibbānan’”ti. “Atthi, mahārāja, nibbānaṁ, manoviññeyyaṁ nibbānaṁ, visuddhena mānasena paṇītena ujukena anāvaraṇena nirāmisena sammāpaṭipanno ariyasāvako nibbānaṁ passatī”ti.
“Asaṅkhataṁ, bhante nāgasena, nibbānan”ti?
“Āma, mahārāja, asaṅkhataṁ nibbānaṁ na kehici kataṁ, nibbānaṁ, mahārāja, na vattabbaṁ uppannanti vā anuppannanti vā uppādanīyanti vā atītanti vā anāgatanti vā paccuppannanti vā cakkhuviññeyyanti vā sotaviññeyyanti vā ghānaviññeyyanti vā jivhāviññeyyanti vā kāyaviññeyyanti vā”ti.
“Yadi, bhante nāgasena, nibbānaṁ na uppannaṁ na anuppannaṁ na uppādanīyaṁ na atītaṁ na anāgataṁ na paccuppannaṁ na cakkhuviññeyyaṁ na sotaviññeyyaṁ na ghānaviññeyyaṁ na jivhāviññeyyaṁ na kāyaviññeyyaṁ, tena hi, bhante nāgasena, tumhe natthidhammaṁ nibbānaṁ apadisatha ‘natthi nibbānan’”ti.
“Atthi, mahārāja, nibbānaṁ, manoviññeyyaṁ nibbānaṁ, visuddhena mānasena paṇītena ujukena anāvaraṇena nirāmisena sammāpaṭipanno ariyasāvako nibbānaṁ passatī”ti.
“Asaṅkhataṁ, bhante nāgasena, nibbānan”ti? “Āma, mahārāja, asaṅkhataṁ nibbānaṁ na kehici kataṁ, nibbānaṁ, mahārāja, na vattabbaṁ uppannanti vā anuppannanti vā uppādanīyanti vā atītanti vā anāgatanti vā paccuppannanti vā cakkhuviññeyyanti vā sotaviññeyyanti vā ghānaviññeyyanti vā jivhāviññeyyanti vā kāyaviññeyyanti vā”ti. “Yadi, bhante nāgasena, nibbānaṁ na uppannaṁ na anuppannaṁ na uppādanīyaṁ na atītaṁ na anāgataṁ na paccuppannaṁ na cakkhuviññeyyaṁ na sotaviññeyyaṁ na ghānaviññeyyaṁ na jivhāviññeyyaṁ na kāyaviññeyyaṁ, tena hi, bhante nāgasena, tumhe natthidhammaṁ nibbānaṁ apadisatha ‘natthi nibbānan’”ti. “Atthi, mahārāja, nibbānaṁ, manoviññeyyaṁ nibbānaṁ, visuddhena mānasena paṇītena ujukena anāvaraṇena nirāmisena sammāpaṭipanno ariyasāvako nibbānaṁ passatī”ti.
“Kīdisaṁ pana taṁ, bhante, nibbānaṁ, yaṁ taṁ opammehi ādīpanīyaṁ kāraṇehi maṁ saññāpehi, yathā atthidhammaṁ opammehi ādīpanīyan”ti. “Atthi, mahārāja, vāto nāmā”ti? “Āma, bhante”ti. “Iṅgha, mahārāja, vātaṁ dassehi vaṇṇato vā saṇṭhānato vā aṇuṁ vā thūlaṁ vā dīghaṁ vā rassaṁ vā”ti. “Na sakkā, bhante nāgasena, vāto upadassayituṁ, na so vāto hatthaggahaṇaṁ vā nimmaddanaṁ vā upeti, api ca atthi so vāto”ti. “Yadi, mahārāja, na sakkā vāto upadassayituṁ, tena hi natthi vāto”ti? “Jānāmahaṁ, bhante nāgasena, vāto atthīti me hadaye anupaviṭṭhaṁ, na cāhaṁ sakkomi vātaṁ upadassayitun”ti. “Evameva kho, mahārāja, atthi nibbānaṁ, na ca sakkā nibbānaṁ upadassayituṁ vaṇṇena vā saṇṭhānena vā”ti. “Sādhu, bhante nāgasena, sūpadassitaṁ opammaṁ, suniddiṭṭhaṁ kāraṇaṁ, evametaṁ tathā sampaṭicchāmi ‘atthi nibbānan’”ti.
“Kīdisaṁ pana taṁ, bhante, nibbānaṁ, yaṁ taṁ opammehi ādīpanīyaṁ kāraṇehi maṁ saññāpehi, yathā atthidhammaṁ opammehi ādīpanīyan”ti.
“Atthi, mahārāja, vāto nāmā”ti?
“Iṅgha, mahārāja, vātaṁ dassehi vaṇṇato vā saṇṭhānato vā aṇuṁ vā thūlaṁ vā dīghaṁ vā rassaṁ vā”ti.
“Na sakkā, bhante nāgasena, vāto upadassayituṁ, na so vāto hatthaggahaṇaṁ vā nimmaddanaṁ vā upeti, api ca atthi so vāto”ti.
“Yadi, mahārāja, na sakkā vāto upadassayituṁ, tena hi natthi vāto”ti?
“Jānāmahaṁ, bhante nāgasena, vāto atthīti me hadaye anupaviṭṭhaṁ, na cāhaṁ sakkomi vātaṁ upadassayitun”ti.
“Evameva kho, mahārāja, atthi nibbānaṁ, na ca sakkā nibbānaṁ upadassayituṁ vaṇṇena vā saṇṭhānena vā”ti.
“Sādhu, bhante nāgasena, sūpadassitaṁ opammaṁ, suniddiṭṭhaṁ kāraṇaṁ, evametaṁ tathā sampaṭicchāmi ‘atthi nibbānan’”ti.
“Kīdisaṁ pana taṁ, bhante, nibbānaṁ, yaṁ taṁ opammehi ādīpanīyaṁ kāraṇehi maṁ saññāpehi, yathā atthidhammaṁ opammehi ādīpanīyan”ti. “Atthi, mahārāja, vāto nāmā”ti? “Āma, bhante”ti. “Iṅgha, mahārāja, vātaṁ dassehi vaṇṇato vā saṇṭhānato vā aṇuṁ vā thūlaṁ vā dīghaṁ vā rassaṁ vā”ti. “Na sakkā, bhante nāgasena, vāto upadassayituṁ, na so vāto hatthaggahaṇaṁ vā nimmaddanaṁ vā upeti, api ca atthi so vāto”ti. “Yadi, mahārāja, na sakkā vāto upadassayituṁ, tena hi natthi vāto”ti? “Jānāmahaṁ, bhante nāgasena, vāto atthīti me hadaye anupaviṭṭhaṁ, na cāhaṁ sakkomi vātaṁ upadassayitun”ti. “Evameva kho, mahārāja, atthi nibbānaṁ, na ca sakkā nibbānaṁ upadassayituṁ vaṇṇena vā saṇṭhānena vā”ti. “Sādhu, bhante nāgasena, sūpadassitaṁ opammaṁ, suniddiṭṭhaṁ kāraṇaṁ, evametaṁ tathā sampaṭicchāmi ‘atthi nibbānan’”ti.
Akammajādipañho pañcamo. *Akammajādipañho → nibbānassa atthibhāvapañho (maku)
Akammajādipañho pañcamo. *Akammajādipañho → nibbānassa atthibhāvapañho (maku)
Akammajādipañho pañcamo. *Akammajādipañho → nibbānassa atthibhāvapañho (maku)