-
Notifications
You must be signed in to change notification settings - Fork 0
/
Copy pathdn23.html
1211 lines (679 loc) · 129 KB
/
dn23.html
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
155
156
157
158
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
227
228
229
230
231
232
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
262
263
264
265
266
267
268
269
270
271
272
273
274
275
276
277
278
279
280
281
282
283
284
285
286
287
288
289
290
291
292
293
294
295
296
297
298
299
300
301
302
303
304
305
306
307
308
309
310
311
312
313
314
315
316
317
318
319
320
321
322
323
324
325
326
327
328
329
330
331
332
333
334
335
336
337
338
339
340
341
342
343
344
345
346
347
348
349
350
351
352
353
354
355
356
357
358
359
360
361
362
363
364
365
366
367
368
369
370
371
372
373
374
375
376
377
378
379
380
381
382
383
384
385
386
387
388
389
390
391
392
393
394
395
396
397
398
399
400
401
402
403
404
405
406
407
408
409
410
411
412
413
414
415
416
417
418
419
420
421
422
423
424
425
426
427
428
429
430
431
432
433
434
435
436
437
438
439
440
441
442
443
444
445
446
447
448
449
450
451
452
453
454
455
456
457
458
459
460
461
462
463
464
465
466
467
468
469
470
471
472
473
474
475
476
477
478
479
480
481
482
483
484
485
486
487
488
489
490
491
492
493
494
495
496
497
498
499
500
501
502
503
504
505
506
507
508
509
510
511
512
513
514
515
516
517
518
519
520
521
522
523
524
525
526
527
528
529
530
531
532
533
534
535
536
537
538
539
540
541
542
543
544
545
546
547
548
549
550
551
552
553
554
555
556
557
558
559
560
561
562
563
564
565
566
567
568
569
570
571
572
573
574
575
576
577
578
579
580
581
582
583
584
585
586
587
588
589
590
591
592
593
594
595
596
597
598
599
600
601
602
603
604
605
606
607
608
609
610
611
612
613
614
615
616
617
618
619
620
621
622
623
624
625
626
627
628
629
630
631
632
633
634
635
636
637
638
639
640
641
642
643
644
645
646
647
648
649
650
651
652
653
654
655
656
657
658
659
660
661
662
663
664
665
666
667
668
669
670
671
672
673
674
675
676
677
678
679
680
681
682
683
684
685
686
687
688
689
690
691
692
693
694
695
696
697
698
699
700
701
702
703
704
705
706
707
708
709
710
711
712
713
714
715
716
717
718
719
720
721
722
723
724
725
726
727
728
729
730
731
732
733
734
735
736
737
738
739
740
741
742
743
744
745
746
747
748
749
750
751
752
753
754
755
756
757
758
759
760
761
762
763
764
765
766
767
768
769
770
771
772
773
774
775
776
777
778
779
780
781
782
783
784
785
786
787
788
789
790
791
792
793
794
795
796
797
798
799
800
801
802
803
804
805
806
807
808
809
810
811
812
813
814
815
816
817
818
819
820
821
822
823
824
825
826
827
828
829
830
831
832
833
834
835
836
837
838
839
840
841
842
843
844
845
846
847
848
849
850
851
852
853
854
855
856
857
858
859
860
861
862
863
864
865
866
867
868
869
870
871
872
873
874
875
876
877
878
879
880
881
882
883
884
885
886
887
888
889
890
891
892
893
894
895
896
897
898
899
900
901
902
903
904
905
906
907
908
909
910
911
912
913
914
915
916
917
918
919
920
921
922
923
924
925
926
927
928
929
930
931
932
933
934
935
936
937
938
939
940
941
942
943
944
945
946
947
948
949
950
951
952
953
954
955
956
957
958
959
960
961
962
963
964
965
966
967
968
969
970
971
972
973
974
975
976
977
978
979
980
981
982
983
984
985
986
987
988
989
990
991
992
993
994
995
996
997
998
999
1000
<!DOCTYPE html>
<html lang="en">
<head>
<meta http-equiv="Content-Type" content="text/html; charset=UTF-8">
<link rel="icon" type="image/x-icon" href="../images/favicon.ico">
<title>Digha Nikaya 23</title>
<meta name="viewport" content="width=device-width, initial-scale=1.0">
<!-- Loading manifest -->
<link rel="manifest" href="../manifest.json">
<!-- Loading third party fonts -->
<link href="../fonts/font-awesome.min.css" rel="stylesheet" type="text/css">
<!-- Loading main and menu stylesheets -->
<link rel="stylesheet" href="../css/w3.css">
<link rel="stylesheet" href="../css/css.css">
<link rel="stylesheet" href="../css/menu.css">
<script src="../js/jquery-1.10.2.min.js"></script>
<script src="../js/controlpanel.js"></script>
<body>
<!-- <header>-->
<div class="w3-header w3-content w3-padding w3-left-align bwcontainer">
<button class="light-mode-button" aria-label="Toggle Light Mode" onclick="toggle_light_mode()">
<span></span>
<span></span>
</button>
<span class="box-lbl">Light\Dark</span>
<a href="../home/index.html" id="bwlogo"><img src="../images/headerlogo.png" alt="The Buddha's Words logo" class="w3-image"></a>
<div class="w3-bar bwcontainer">
<div id="searchlinks">
<a href="../home/engsearch.html"><span class="w3-bar-item"><i class="fa fa-search"></i> Search English</span></a>
<a href="../home/palisearch.html"><span class="w3-bar-item"><i class="fa fa-search"></i> Search Pali</span></a>
</div><!-- End Searchlinks div -->
<div class="help"><span><a href="../home/help.html"><img src="../images/help_icon.png" title="Help" alt="Help"></a></span></div>
</div>
</div>
<!-- Top menu -->
<div class="w3-main w3-white bwcontainer2">
<div class="w3-button w3-padding-8 w3-left w3-hide-large" onclick="w3_open()">☰</div>
<div id="navbar" class="w3-hide-small w3-hide-medium bwcontainer3">
<ul id="css3menu0">
<li class="topfirst" id="home"><a href="../home/index.html" class="w3-hide-small">Home</a></li>
<li class="topmenu" id="dn"><a href="../dn/dn.html" class="pressed w3-hide-small">Digha Nikaya</a></li>
<li class="topmenu" id="mn"><a href="../mn/mn.html" class="w3-hide-small">Majjhima Nikaya</a></li>
<li class="topmenu" id="sn"><a href="../sn/sn.html" class="w3-hide-small"><i class="fa fa-caret-down"></i> Samyutta Nikaya</a>
<ul>
<li><a href="../sn/sn01.html" class="w3-hide-small">Vol. 1 ‒ The Book with Verses</a></li>
<li><a href="../sn/sn02.html" class="w3-hide-small">Vol. 2 ‒ The Book of Causation</a></li>
<li><a href="../sn/sn03.html" class="w3-hide-small">Vol. 3 ‒ The Book of the Aggregates</a></li>
<li><a href="../sn/sn04.html" class="w3-hide-small">Vol. 4 ‒ The Book of the Six Sense Bases</a></li>
<li><a href="../sn/sn05.html" class="w3-hide-small">Vol. 5 ‒ The Great Book</a></li>
</ul>
<li class="topmenu" id="an"><a href="../an/an.html" class="w3-hide-small"><i class="fa fa-caret-down"></i> Anguttara Nikaya</a>
<ul>
<li><a href="../an/an1.html" class="w3-hide-small">The Ones</a></li>
<li><a href="../an/an2.html" class="w3-hide-small">The Twos</a></li>
<li><a href="../an/an3.html" class="w3-hide-small">The Threes</a></li>
<li><a href="../an/an4.html" class="w3-hide-small">The Fours</a></li>
<li><a href="../an/an5.html" class="w3-hide-small">The Fives</a></li>
<li><a href="../an/an6.html" class="w3-hide-small">The Sixes</a></li>
<li><a href="../an/an7.html" class="w3-hide-small">The Sevens</a></li>
<li><a href="../an/an8.html" class="w3-hide-small">The Eights</a></li>
<li><a href="../an/an9.html" class="w3-hide-small">The Nines</a></li>
<li><a href="../an/an10.html" class="w3-hide-small">The Tens</a></li>
<li><a href="../an/an11.html" class="w3-hide-small">The Elevens</a></li>
</ul>
</li>
<li class="topmenu" id="kn"><a href="../kn/kn.html" class="w3-hide-small"><i class="fa fa-caret-down"></i> Khuddaka Nikaya</a>
<ul>
<li><a href="../kp/kp.html" class="w3-hide-small">The Khuddakapatha</a></li>
<li><a href="../dhp/dhp.html" class="w3-hide-small">The Dhammapada</a></li>
<li><a href="../snp/snp.html" class="w3-hide-small">Sutta Nipata</a></li>
<li><a href="../ud/ud.html" class="w3-hide-small">Udana</a></li>
<li><a href="../it/it.html" class="w3-hide-small">Itivuttaka</a></li>
<li><a href="../tha/tha.html" class="w3-hide-small">The Theragatha</a></li>
<li><a href="../thi/thi.html" class="w3-hide-small">The Therigatha</a></li>
</ul>
</li>
<li class="toplast" id="vi"><a href="../vi/vi.html" class="w3-hide-small"><i class="fa fa-caret-down"></i> Vinaya Pitaka</a>
<ul>
<li><a href="../vi/kd.html" class="w3-hide-small">Khandhaka</a></li>
<li><a href="../vi/bu-vb.html" class="w3-hide-small">Bhikkhu Vibhanga</a></li>
<li><a href="../vi/bu-pt.html" class="w3-hide-small">Bhikkhu Pātimokkha</a></li>
<li><a href="../vi/bi-pt.html" class="w3-hide-small">Bhikkhunī Patimokkha</a></li>
<li><a href="../vi/bi-vb.html" class="w3-hide-small">Bhikkhuni Vibhanga</a></li>
<li><a href="../bmc/bmc.html" class="w3-hide-small">Buddhist Monastic Code</a></li>
</ul>
</li>
</ul>
</div>
</div> <!--navbar-->
<!-- Sidebar (hidden by default) -->
<nav class="w3-sidebar w3-bar-block w3-card w3-border w3-top w3-animate-left w3-hide-large" id="mySidebar">
<a href="javascript:void(0)" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-times fa-2x red-color"></i> Close</a><!-- Hides the sidebar when clicked -->
<div class="w3-bar-block w3-white">
<a href="../home/index.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-home fa-lg"></i> Home</a>
<a href="../dn/dn.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i> Digha Nikaya</a>
<a href="../mn/mn.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i> Majjhima Nikaya</a>
<a href="../sn/sn.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i> Samyutta Nikaya</a>
<a href="../an/an.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i> Anguttara Nikaya</a>
<a href="../kn/kn.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i> Khuddaka Nikaya</a>
<a href="../vi/vi.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i> Vinaya Pitaka</a>
</div>
</nav>
<!-- !PAGE CONTENT! -->
<div class="w3-main w3-content w3-padding w3-left-align bwcontainer4">
<div id="content">
<h2>Sutta Pitaka</h2>
<h3>Digha Nikaya – The Long Discourses</h3>
<h3>DN23: Payasi Sutta – With Pāyāsi </h3>
<div id="metaarea">
<ul class="translator">
<li>© Translated from the Pali by Bhante Sujato.<br><a href="../home/copyright.html#sc">(More copyright information)</a>
</ul>
</div>
<section class="raw_sutta">
<div lang="en">
<p><span class="parno">1</span><span>So I have heard. </span>At one time Venerable Kassapa the Prince was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at a Kosalan citadel named Setavyā. He stayed in the grove of Indian Rosewood to the north of Setavyā.</p>
<p>Now at that time the chieftain Pāyāsi was living in Setavyā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.</p>
<h2>1. On Pāyāsi </h2>
<p><span class="parno">2</span>Now at that time Pāyāsi had the following harmful misconception: “There’s no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.”</p>
<p>The brahmins and householders of Setavyā heard, “It seems the ascetic Kassapa the Prince — a disciple of the ascetic Gotama — is staying in the grove of Indian Rosewood to the north of Setavyā. He has this good reputation: ‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ It’s good to see such perfected ones.” Then, having departed Setavyā, they formed into companies and headed north to the grove.</p>
<p><span class="parno">3</span>Now at that time the chieftain Pāyāsi had retired to the upper floor of his stilt longhouse for his midday nap. He saw the brahmins and householders heading north towards the grove, and addressed his steward, “My steward, why are the brahmins and householders heading north towards the grove?”</p>
<p><span class="parno">4</span>“The ascetic Kassapa the Prince — a disciple of the ascetic Gotama — is staying in the grove of Indian Rosewood to the north of Setavyā. He has this good reputation: ‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ They’re going to see that Kassapa the Prince.”</p>
<p>“Well then, go to the brahmins and householders and say to them: ‘Sirs, the chieftain Pāyāsi asks you to wait, as he will also go to see the ascetic Kassapa the Prince.’ Before Kassapa the Prince convinces those foolish and incompetent brahmins and householders that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds — for none of these things are true!”</p>
<hr>
<p>“Yes, sir,” replied the steward, and did as he was asked.</p>
<hr>
<p><span class="parno">5</span>Then Pāyāsi escorted by the brahmins and householders, went up to Kassapa the Prince, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Before sitting down to one side, some of the brahmins and householders of Setavyā bowed, some exchanged greetings and polite conversation, some held up their joined palms toward Kassapa the Prince, some announced their name and clan, while some kept silent.</p>
<h2>2. Nihilism </h2>
<p><span class="parno">6</span>Seated to one side, the chieftain Pāyāsi said to Venerable Kassapa the Prince, “Master Kassapa, this is my doctrine and view: ‘There’s no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.’”</p>
<p>“Well, chieftain, I’ve never seen or heard of anyone holding such a doctrine or view. For how on earth can anyone say such a thing?</p>
<h3>2.1. The Simile of the Moon and Sun </h3>
<p><span class="parno">7</span>Well then, chieftain, I’ll ask you about this in return, and you can answer as you like. What do you think, chieftain? Are the moon and sun in this world or the other world? Are they gods or humans?”</p>
<p>“They are in the other world, Master Kassapa, and they are gods, not humans.”</p>
<p>“By this method it ought to be proven that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”</p>
<hr>
<p><span class="parno">8</span>“Even though Master Kassapa says this, still I think that there’s no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds.”</p>
<p>“Is there a method by which you can prove what you say?”</p>
<p>“There is, Master Kassapa.”</p>
<p>“How, exactly, chieftain?”</p>
<hr>
<p>“Well, I have friends and colleagues, relatives and kin who kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. Some time later they become sick, suffering, gravely ill. When I know that they will not recover from their illness, I go to them and say, ‘Sirs, there are some ascetics and brahmins who have this doctrine and view: “Those who kill living creatures, steal, and commit sexual misconduct; use speech that’s false, divisive, harsh, or nonsensical; and are covetous, malicious, and have wrong view — when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” You do all these things. If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in a place of loss, a bad place, the underworld, hell. If that happens, sirs, come and tell me that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds. I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’ They agree to this. But they don’t come back to tell me, nor do they send a messenger. This is the method by which I prove that there’s no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds.”</p>
<h3>2.2. The Simile of the Bandit </h3>
<p><span class="parno">9</span>“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like. What do you think, chieftain? Suppose they were to arrest a bandit, a criminal and present him to you, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ Then you’d say to them, ‘Well then, my men, tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and there, at the place of execution to the south of the city, chop off his head.’ Saying, ‘Good,’ they’d do as they were told, sitting him down at the place of execution. Could that bandit get the executioners to wait, saying, ‘Please, good executioners! I have friends and colleagues, relatives and kin in such and such village or town. Wait until I’ve visited them, then I’ll come back’? Or would they just chop off his head as he prattled on?”</p>
<p>“They’d just chop off his head.”</p>
<hr>
<p>“So even a human bandit couldn’t get his human executioners to stay his execution. What then of your friends and colleagues, relatives and kin who are reborn in a lower realm after doing bad things? Could they get the wardens of hell to wait, saying, ‘Please, good wardens of hell! Wait until I’ve gone to the chieftain Pāyāsi to tell him that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds’? By this method, too, it ought to be proven that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”</p>
<hr>
<p><span class="parno">10</span>“Even though Master Kassapa says this, still I think that there’s no afterlife.”</p>
<p>“Is there a method by which you can prove what you say?”</p>
<p>“There is, Master Kassapa.”</p>
<p>“How, exactly, chieftain?”</p>
<hr>
<p>“Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that’s false, divisive, harsh, or nonsensical. And they’re content, kind-hearted, with right view. Some time later they become sick, suffering, gravely ill. When I know that they will not recover from their illness, I go to them and say, ‘Sirs, there are some ascetics and brahmins who have this doctrine and view: “Those who refrain from killing living creatures, stealing, and committing sexual misconduct; who refrain from speech that’s false, divisive, harsh, or nonsensical; and are content, kind-hearted, with right view — when their body breaks up, after death, are reborn in a good place, a heavenly realm.” You do all these things. If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in a good place, a heavenly realm. If that happens, sirs, come and tell me that there is an afterlife. I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’ They agree to this. But they don’t come back to tell me, nor do they send a messenger. This is the method by which I prove that there’s no afterlife.”</p>
<h3>2.3. The Simile of the Sewer </h3>
<p><span class="parno">11</span>“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there were a man sunk over his head in a sewer. Then you were to order someone to pull him out of the sewer, and they’d agree to do so. Then you’d tell them to carefully scrape the dung off that man’s body with bamboo scrapers, and they’d agree to do so. Then you’d tell them to carefully scrub that man’s body down with pale clay three times, and they’d do so. Then you’d tell them to smear that man’s body with oil, and carefully wash him down with fine paste three times, and they’d do so. Then you’d tell them to dress that man’s hair and beard, and they’d do so. Then you’d tell them to provide that man with costly garlands, makeup, and clothes, and they’d do so. Then you’d tell them to bring that man up to the stilt longhouse and set him up with the five kinds of sensual stimulation, and they’d do so.</p>
<hr>
<p><span class="parno">12</span>What do you think, chieftain? Now that man is nicely bathed and anointed, with hair and beard dressed, bedecked with garlands and bracelets, dressed in white, supplied and provided with the five kinds of sensual stimulation upstairs in the stilt longhouse. Would he want to dive back into that sewer again?”</p>
<p>“No, Master Kassapa. Why is that? Because that sewer is filthy, stinking, disgusting, and repulsive, and it’s regarded as such.”</p>
<hr>
<p>“In the same way, chieftain, to the gods, human beings are filthy, stinking, disgusting, and repulsive, and are regarded as such. The smell of humans reaches the gods even a hundred leagues away. What then of your friends and colleagues, relatives and kin who are reborn in a higher realm after doing good things? Will they come back to tell you that there is an afterlife? By this method, too, it ought to be proven that there is an afterlife.”</p>
<hr>
<p><span class="parno">13</span>“Even though Master Kassapa says this, still I think that there’s no afterlife.”</p>
<p>“Can you prove it?”</p>
<p>“I can.”</p>
<p>“How, exactly, chieftain?”</p>
<hr>
<p>“Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures and so on. Some time later they become sick, suffering, gravely ill. When I know that they will not recover from their illness, I go to them and say, ‘Sirs, there are some ascetics and brahmins who have this doctrine and view: “Those who refrain from killing living creatures and so on are reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.” You do all these things. If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in the company of the gods of the Thirty-Three. If that happens, sirs, come and tell me that there is an afterlife. I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’ They agree to this. But they don’t come back to tell me, nor do they send a messenger. This is how I prove that there’s no afterlife.”</p>
<h3>2.4. The Simile of the Gods of the Thirty-Three </h3>
<p><span class="parno">14</span>“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like. A hundred human years are equivalent to one day and night for the gods of the Thirty-Three. Thirty such days make a month, and twelve months make a year. The gods of the Thirty Three have a lifespan of a thousand such years. Now, as to your friends who are reborn in the company of the gods of the Thirty-Three after doing good things. If they think, ‘First I’ll amuse myself for two or three days, supplied and provided with the five kinds of heavenly sensual stimulation. Then I’ll go back to Pāyāsi and tell him that there is an afterlife.’ Would they come back to tell you that there is an afterlife?”</p>
<p>“No, Master Kassapa. For I would be long dead by then. But Master Kassapa, who has told you that the gods of the Thirty-Three exist, or that they have such a long life span? I don’t believe you.”</p>
<h3>2.5. Blind From Birth </h3>
<p><span class="parno">15</span>“Chieftain, suppose there was a person blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun. They’d say, ‘There’s no such thing as dark and bright sights, and no-one who sees them. There’s no such thing as blue, yellow, red, magenta, even and uneven ground, stars, moon and sun, and no-one who sees these things. I don’t know it or see it, therefore it doesn’t exist.’ Would they be speaking rightly?”</p>
<p>“No, Master Kassapa. There are such things as dark and bright sights, and one who sees them. And those other things are real, too, as is the one who sees them. So it’s not right to say this: ‘I don’t know it or see it, therefore it doesn’t exist.’”</p>
<p><span class="parno">16</span>“In the same way, chieftain, when you tell me you don’t believe me you seem like the blind man in the simile. You can’t see the other world the way you think, with the eye of the flesh. There are ascetics and brahmins who live in the wilderness, frequenting remote lodgings in the wilderness and the forest. Meditating diligent, keen, and resolute, they purify the divine eye, the power of clairvoyance. With clairvoyance that is purified and superhuman, they see this world and the other world, and sentient beings who are spontaneously reborn. That’s how to see the other world, not how you think, with the eye of the flesh. By this method, too, it ought to be proven that there is an afterlife.”</p>
<hr>
<p><span class="parno">17</span>“Even though Master Kassapa says this, still I think that there’s no afterlife.”</p>
<p>“Can you prove it?”</p>
<p>“I can.”</p>
<p>“How, exactly, chieftain?”</p>
<hr>
<p>“Well, I see ascetics and brahmins who are ethical, of good character, who want to live and don’t want to die, who want to be happy and recoil from pain. I think to myself, ‘If those ascetics and brahmins knew that things were going to be better for them after death, they’d drink poison, slit their wrists, hang themselves, or throw themselves off a cliff. They mustn’t know that things are going to be better for them after death. That’s why they are ethical, of good character, wanting to live and not wanting to die, wanting to be happy and recoiling from pain.’ This is the method by which I prove that there’s no afterlife.”</p>
<h3>2.6. The Simile of the Pregnant Woman </h3>
<p><span class="parno">18</span>“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.</p>
<p>Once upon a time, a certain brahmin had two wives. One had a son ten or twelve years of age, while the other was pregnant and nearing her time. Then the brahmin passed away.</p>
<hr>
<p>So the youth said to his mother’s co-wife, ‘Madam, all the wealth, grain, silver, and gold is mine, and you get nothing. Transfer to me my father’s inheritance.’</p>
<hr>
<p>But the brahmin lady said, ‘Wait, my dear, until I give birth. If it’s a boy, one portion shall be his. If it’s a girl, she will be your reward.’</p>
<p>But for a second time, and a third time, the youth insisted that the entire inheritance must be his.</p>
<hr>
<p><span class="parno">19</span>So the brahmin lady took a knife, went to her bedroom, and sliced open her belly, thinking, ‘Until I give birth, whether it’s a boy or a girl!’ She destroyed her own life and that of the fetus, as well as any wealth.</p>
<p>Being foolish and incompetent, she sought an inheritance irrationally and fell to ruin and disaster. In the same way, chieftain, being foolish and incompetent, you’re seeking the other world irrationally and will fall to ruin and disaster, just like that brahmin lady. Good ascetics and brahmins don’t force what is unripe to ripen; rather, they wait for it to ripen. For the life of clever ascetics and brahmins is beneficial. So long as they remain, good ascetics and brahmins make much merit, and act for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. By this method, too, it ought to be proven that there is an afterlife.”</p>
<p><span class="parno">20</span>“Even though Master Kassapa says this, still I think that there’s no afterlife.”</p>
<p>“Can you prove it?”</p>
<p>“I can.”</p>
<p>“How, exactly, chieftain?”</p>
<p>“Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them, ‘Well then, sirs, place this man in a pot while he’s still alive. Close up the mouth, bind it up with damp leather, and seal it with a thick coat of damp clay. Then lift it up on a stove and light the fire.’ They agree, and do what I ask. When we know that that man has passed away, we lift down the pot and break it open, uncover the mouth, and slowly peek inside, thinking, ‘Hopefully we’ll see his soul escaping.’ But we don’t see his soul escaping. This is how I prove that there’s no afterlife.”</p>
<h3>2.7. The Simile of the Dream </h3>
<p><span class="parno">21</span>“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like. Do you recall ever having a midday nap and seeing delightful parks, woods, meadows, and lotus ponds in a dream?”</p>
<hr>
<p>“I do, sir.”</p>
<hr>
<p>“At that time were you guarded by hunchbacks, dwarves, midgets, and younglings?”</p>
<p>“I was.”</p>
<p>“But did they see your soul entering or leaving?”</p>
<p>“No they did not.”</p>
<hr>
<p>“So if they couldn’t even see your soul entering or leaving while you were still alive, how could you see the soul of a dead man? By this method, too, it ought to be proven that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”</p>
<hr>
<p><span class="parno">22</span>“Even though Master Kassapa says this, still I think that there’s no afterlife.”</p>
<p>“Can you prove it?”</p>
<p>“I can.”</p>
<p>“How, exactly, chieftain?”</p>
<hr>
<p>“Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them, ‘Well then, sirs, weigh this man with scales while he’s still alive. Then strangle him with a bowstring, and when he’s dead, weigh him again.’ They agree, and do what I ask. So long as they are alive, they’re lighter, softer, more flexible. But when they die they become heavier, stiffer, less flexible. This is how I prove that there’s no afterlife.”</p>
<h3>2.8. The Simile of the Hot Iron Ball </h3>
<p><span class="parno">23</span>“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose a person was to heat an iron ball all day until it was burning, blazing, and glowing, and then they weigh it with scales. After some time, when it had cooled and become extinguished, they’d weigh it again. When would that iron ball be lighter, softer, and more workable — when it’s burning or when it’s cool?”</p>
<p>“So long as the iron ball is full of heat and air — burning, blazing, and glowing — it’s lighter, softer, and more workable. But when it lacks heat and air — cooled and extinguished — it’s heavier, stiffer, and less workable.”</p>
<p>“In the same way, so long as this body is full of life and warmth and consciousness it’s lighter, softer, and more flexible. But when it lacks life and warmth and consciousness it’s heavier, stiffer, and less flexible. By this method, too, it ought to be proven that there is an afterlife.”</p>
<hr>
<p><span class="parno">24</span>“Even though Master Kassapa says this, still I think that there’s no afterlife.”</p>
<p>“Can you prove it?”</p>
<p>“I can.”</p>
<p>“How, exactly, chieftain?”</p>
<hr>
<p>“Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them, ‘Well then, sirs, take this man’s life without injuring his outer skin, inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see his soul escaping.’ They agree, and do what I ask. When he’s half-dead, I tell them to lay him on his back in hope of seeing his soul escape. They do so. But we don’t see his soul escaping. I tell them to lay him bent over, to lay him on his side, to lay him on the other side; to stand him upright, to stand him upside down; to strike him with fists, stones, rods, and swords; and to give him a good shaking in hope of seeing his soul escape. They do all these things. But we don’t see his soul escaping. For him the eye itself is present, and so are those sights. Yet he does not experience that sense-field. The ear itself is present, and so are those sounds. Yet he does not experience that sense-field. The nose itself is present, and so are those smells. Yet he does not experience that sense-field. The tongue itself is present, and so are those tastes. Yet he does not experience that sense-field. The body itself is present, and so are those touches. Yet he does not experience that sense-field. This is how I prove that there’s no afterlife.”</p>
<h3>2.9. The Simile of the Horn Blower </h3>
<p><span class="parno">25</span>“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.</p>
<p>Once upon a time, a certain horn blower took his horn and traveled to a borderland, where he went to a certain village. Standing in the middle of the village, he sounded his horn three times, then placed it on the ground and sat down to one side.</p>
<p>Then the people of the borderland thought, ‘What is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’ They gathered around the horn blower and said, ‘Mister, what is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’</p>
<p>‘The sound is made by this, which is called a horn.’</p>
<p>They laid that horn on its back, saying, ‘Speak, good horn! Speak, good horn!’ But still the horn made no sound.</p>
<hr>
<p>Then they lay the horn bent over, they lay it on its side, they lay it on its other side; they stood it upright, they stood it upside down; they struck it with fists, stones, rods, and swords; and they gave it a good shake, saying, ‘Speak, good horn! Speak, good horn!’ But still the horn made no sound.</p>
<hr>
<p><span class="parno">26</span>So the horn blower thought, ‘How foolish are these borderland folk! For how can they seek the sound of a horn so irrationally?’ And as they looked on, he picked up the horn, sounded it three times, and took it away with him.</p>
<p>Then the people of the borderland thought, ‘So, it seems, when what is called a horn is accompanied by a person, effort, and wind, it makes a sound. But when these things are absent it makes no sound.’</p>
<p>In the same way, so long as this body is full of life and warmth and consciousness it walks back and forth, stands, sits, and lies down. It sees sights with the eye, hears sounds with the ear, smells odors with the nose, tastes flavors with the tongue, feels touches with the body, and knows thoughts with the mind. But when it lacks life and warmth and consciousness it does none of these things. By this method, too, it ought to be proven that there is an afterlife.”</p>
<hr>
<p><span class="parno">27</span>“Even though Master Kassapa says this, still I think that there’s no afterlife.”<br>
<br>“Can you prove it?”<br>
<br>“I can.”<br>
<br>“How, exactly, chieftain?”</p>
<hr>
<p>“Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them, ‘Well then, sirs, cut open this man’s outer skin. Hopefully we might see his soul.’ They cut open his outer skin, but we see no soul. I say to them, ‘Well then, sirs, cut open his inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see his soul.’ They do so, but we see no soul. This is how I prove that there’s no afterlife.”</p>
<h3>2.10. The Simile of the Fire-Worshiping Matted-Hair Ascetic </h3>
<p><span class="parno">28</span>“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.</p>
<p>Once upon a time, a certain fire-worshiping matted-hair ascetic settled in a leaf hut in a wilderness region. Then a caravan came out from a certain country. It stayed for one night not far from that ascetic’s hermitage, and then moved on. The ascetic thought, ‘Why don’t I go to that caravan’s campsite? Hopefully I’ll find something useful there.’</p>
<hr>
<p>So he went, and he saw a young baby boy abandoned there. When he saw this he thought, ‘It’s not proper for me to look on while a human being dies. Why don’t I bring this boy back to my hermitage, nurse him, nourish him, and raise him?’ So that’s what he did.</p>
<p>When the boy was ten or twelve years old, the ascetic had some business come up in the country. So he said to the boy, ‘My dear, I wish to go to the country. Serve the sacred flame. Do not extinguish it. But if you should extinguish it, here is the hatchet, the firewood, and the bundle of drill-sticks. Light the fire and serve it.’ And having instructed the boy, the ascetic went to the country.But the boy was so intent on his play, the fire went out. </p>
<hr>
<p><span class="parno">29</span>He thought, ‘My father told me to serve the sacred flame. Why don’t I light it again and serve it?’</p>
<p>So he chopped the bundle of drill-sticks with the hatchet, thinking, ‘Hopefully I’ll get a fire!’ But he still got no fire.</p>
<hr>
<p>He split the bundle of drill-sticks into two, three, four, five, ten, or a hundred parts. He chopped them into splinters, pounded them in a mortar, and swept them away in a strong wind, thinking, ‘Hopefully I’ll get a fire!’ But he still got no fire.</p>
<p><span class="parno">30</span>Then the matted-hair ascetic, having concluded his business in the country, returned to his own hermitage, and said to the boy, ‘I trust, my dear, that the fire didn’t go out?’ And the boy told him what had happened. Then the ascetic thought, ‘How foolish is this boy, how incompetent! For how can he seek a fire so irrationally?’</p>
<hr>
<p>So while the boy looked on, he took a bundle of fire-sticks, lit the fire, and said, ‘Dear boy, this is how to light a fire. Not the foolish and incompetent way you sought it so irrationally.’ In the same way, chieftain, being foolish and incompetent, you seek the other world irrationally. Let go of this harmful misconception, chieftain, let go of it! Don’t create lasting harm and suffering for yourself!”</p>
<p><span class="parno">31</span>“Even though Master Kassapa says this, still I’m not able to let go of that harmful misconception. King Pasenadi of Kosala knows my views, and so do foreign kings. If I let go of this harmful misconception, people will say, ‘How foolish is the chieftain Pāyāsi, how incompetent, that he should hold on to a mistake!’ I shall carry on with this view out of anger, contempt, and spite!”</p>
<h3>2.11. The Simile of the Two Caravan Leaders </h3>
<p><span class="parno">32</span>“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.</p>
<p>Once upon a time, a large caravan of a thousand wagons traveled from a country in the east to the west. Wherever they went they quickly used up the grass, wood, water, and the green foliage. Now, that caravan had two leaders, each in charge of five hundred wagons. They thought, ‘This is a large caravan of a thousand wagons. Wherever we go we quickly use up the grass, wood, water, and the green foliage. Why don’t we split the caravan in two halves?’ So that’s what they did.</p>
<p>One caravan leader, having prepared much grass, wood, and water, started the caravan. After two or three days’ journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he said, ‘Sir, where do you come from?’</p>
<hr>
<p>‘From such and such a country.’</p>
<p>‘And where are you going?’</p>
<p>‘To the country named so and so.’</p>
<p>‘But has there been much rain in the desert up ahead?’</p>
<hr>
<p>‘Indeed there has, sir. The paths are sprinkled with water, and there is much grass, wood, and water. Toss out your grass, wood, and water. Your wagons will move swiftly when lightly-laden, so don’t tire your draught teams.’</p>
<p><span class="parno">33</span>So the caravan leader addressed his drivers, ‘This man says that there has been much rain in the desert up ahead. He advises us to toss out the grass, wood, and water. The wagons will move swiftly when lightly-laden, and won’t tire our draught teams. So let’s toss out the grass, wood, and water and restart the caravan with lightly-laden wagons.’</p>
<p>‘Yes, sir,’ the drivers replied, and that’s what they did.</p>
<p>But in the caravan’s first campsite they saw no grass, wood, or water. And in the second, third, fourth, fifth, sixth, and seventh campsites they saw no grass, wood, or water. And all fell to ruin and disaster. And the men and beasts in that caravan were all devoured by that non-human spirit. Only their bones remained.</p>
<hr>
<p><span class="parno">34</span>Now, when the second caravan leader knew that the first caravan was well underway, he prepared much grass, wood, and water and started the caravan. After two or three days’ journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he said, ‘Sir, where do you come from?’</p>
<p>‘From such and such a country.’</p>
<p>‘And where are you going?’</p>
<p>‘To the country named so and so.’</p>
<p>‘But has there been much rain in the desert up ahead?’</p>
<hr>
<p>‘Indeed there has, sir. The paths are sprinkled with water, and there is much grass, wood, and water. Toss out your grass, wood, and water. Your wagons will move swiftly when lightly-laden, so don’t tire your draught teams.’</p>
<p><span class="parno">35</span>So the caravan leader addressed his drivers, ‘This man says that there has been much rain in the desert up ahead. He advises us to toss out the grass, wood, and water. The wagons will move swiftly when lightly-laden, and won’t tire our draught teams. But this person is neither our friend nor relative. How can we proceed out of trust in him? We shouldn’t toss out any grass, wood, or water, but continue with our goods laden as before. We shall not toss out any old stock.’</p>
<p>‘Yes, sir,’ the drivers replied, and they restarted the caravan with the goods laden as before.</p>
<p>And in the caravan’s first campsite they saw no grass, wood, or water. And in the second, third, fourth, fifth, sixth, and seventh campsites they saw no grass, wood, or water. And they saw the other caravan that had come to ruin. And they saw the bones of the men and beasts who had been devoured by that non-human spirit.</p>
<hr>
<p><span class="parno">36</span>So the caravan leader addressed his drivers, ‘This caravan came to ruin, as happens when guided by a foolish caravan leader. Well then, sirs, toss out any of our merchandise that’s of little value, and take what’s valuable from this caravan.’</p>
<p>‘Yes, sir’ replied the drivers, and that’s what they did. They crossed over the desert safely, as happens when guided by an astute caravan leader.</p>
<hr>
<p>In the same way, chieftain, being foolish and incompetent, you will come to ruin seeking the other world irrationally, like the first caravan leader. And those who think you’re worth listening to and trusting will also come to ruin, like the drivers. Let go of this harmful misconception, chieftain, let go of it! Don’t create lasting harm and suffering for yourself!”</p>
<p><span class="parno">37</span>“Even though Master Kassapa says this, still I’m not able to let go of that harmful misconception. King Pasenadi of Kosala knows my views, and so do foreign kings. I shall carry on with this view out of anger, contempt, and spite!”</p>
<h3>2.12. The Simile of the Dung-Carrier </h3>
<p><span class="parno">38</span>“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.</p>
<p>Once upon a time, a certain swineherd went from his own village to another village. There he saw a large pile of dry dung abandoned. He thought, ‘This pile of dry dung can serve as food for my pigs. Why don’t I carry it off?’ So he spread out his upper robe, shoveled the dry dung onto it, tied it up into a bundle, lifted it on to his head, and went on his way. While on his way a large sudden storm poured down. Smeared with leaking, oozing dung down to his fingernails, he kept on carrying the load of dung.</p>
<hr>
<p>When people saw him they said, ‘Have you gone mad, sir? Have you lost your mind? For how can you, smeared with leaking, oozing dung down to your fingernails, keep on carrying that load of dung?’</p>
<p>‘You’re the mad ones, sirs! You’re the ones who’ve lost your minds! For this will serve as food for my pigs.’</p>
<p>In the same way, chieftain, you seem like the dung carrier in the simile. Let go of this harmful misconception, chieftain, let go of it! Don’t create lasting harm and suffering for yourself!”</p>
<hr>
<p><span class="parno">39</span>“Even though Master Kassapa says this, still I’m not able to let go of that harmful misconception. King Pasenadi of Kosala knows my views, and so do foreign kings. I shall carry on with this view out of anger, contempt, and spite!”</p>
<h3>2.13. The Simile of the Gamblers </h3>
<p><span class="parno">40</span>“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.</p>
<p>Once upon a time, two gamblers were playing with dice. One gambler, every time they made a bad throw, swallowed the dice.</p>
<hr>
<p>The second gambler saw him, and said, ‘Well, my friend, you’ve won it all! Give me the dice, I will offer them as sacrifice.’</p>
<p>‘Yes, my friend,’ the gambler replied, and gave them.</p>
<p>Having soaked the dice in poison, the gambler said to the other, ‘Come, my friend, let’s play dice.’</p>
<p>‘Yes, my friend,’ the other gambler replied.</p>
<p>And for a second time the gamblers played with dice. And for the second time, every time they made a bad throw, that gambler swallowed the dice.</p>
<p>The second gambler saw him, and said,</p>
<hr>
<div class="verse">
<p><span class="parno">41</span>
‘The man swallows the dice without realizing <br>
they’re smeared with burning poison. <br>
Swallow, you bloody cheat, swallow! <br>
Soon you’ll know the bitter fruit!’</p>
</div>
<p><span class="parno">42</span>In the same way, chieftain, you seem like the gambler in the simile. Let go of this harmful misconception, chieftain, let go of it! Don’t create lasting harm and suffering for yourself!”</p>
<p><span class="parno">43</span>“Even though Master Kassapa says this, still I’m not able to let go of that harmful misconception. King Pasenadi of Kosala knows my views, and so do foreign kings. I shall carry on with this view out of anger, contempt, and spite!”</p>
<h3>2.14. The Simile of the Man Who Carried Hemp </h3>
<p><span class="parno">44</span>“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.</p>
<p>Once upon a time, the inhabitants of a certain country emigrated. Then one friend said to another, ‘Come, my friend, let’s go to that country. Hopefully we’ll get some riches there!’</p>
<p>‘Yes, my friend,’ the other replied.</p>
<p>They went to that country, and to a certain place in a village. There they saw a pile of abandoned sunn hemp. Seeing it, one friend said to the other, ‘This is a pile of abandoned sunn hemp. Well then, my friend, you make up a bundle of hemp, and I’ll make one too. Let’s both take a bundle of hemp and go on.’</p>
<p>‘Yes, my friend,’ he said. Carrying their bundles of hemp they went to another place in the village.</p>
<p>There they saw much sunn hemp thread abandoned. Seeing it, one friend said to the other, ‘This pile of abandoned sunn hemp thread is just what we wanted the hemp for! Well then, my friend, let’s abandon our bundles of hemp, and both take a bundle of hemp thread and go on.’</p>
<p>‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’ So one friend abandoned their bundle of hemp and picked up a bundle of hemp thread.</p>
<p><span class="parno">45</span>They went to another place in the village. There they saw much sunn hemp cloth abandoned. Seeing it, one friend said to the other, ‘This pile of abandoned sunn hemp cloth is just what we wanted the hemp and hemp thread for! Well then, my friend, let’s abandon our bundles, and both take a bundle of hemp cloth and go on.’</p>
<hr>
<p>‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’ So one friend abandoned their bundle of hemp thread and picked up a bundle of hemp cloth.</p>
<hr>
<p><span class="parno">46</span>They went to another place in the village. There they saw a pile of flax, and by turn, linen thread, linen cloth, silk, silk thread, silk cloth, iron, copper, tin, lead, silver, and gold abandoned. Seeing it, one friend said to the other, ‘This pile of gold is just what we wanted all those other things for! Well then, my friend, let’s abandon our bundles, and both take a bundle of gold and go on.’</p>
<hr>
<p>‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’ So one friend abandoned their bundle of silver and picked up a bundle of gold.</p>
<hr>
<p><span class="parno">47</span>Then they returned to their own village. When one friend returned with a bundle of sunn hemp, they didn’t please their parents, their partners and children, or their friends and colleagues. And they got no pleasure and happiness on that account. But when the other friend returned with a bundle of gold, they pleased their parents, their partners and children, and their friends and colleagues. And they got much pleasure and happiness on that account.</p>
<p>In the same way, chieftain, you seem like the hemp-carrier in the simile. Let go of this harmful misconception, chieftain, let go of it! Don’t create lasting harm and suffering for yourself!”</p>
<h2>3. Going for Refuge </h2>
<p><span class="parno">48</span>“I was delighted and satisfied with your very first simile, Master Kassapa! Nevertheless, I wanted to hear your various solutions to the problem, so I thought I’d oppose you in this way. Excellent, Master Kassapa! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Kassapa has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Kassapa remember me as a lay follower who has gone for refuge for life.</p>
<p><span class="parno">49</span>Master Kassapa, I wish to perform a great sacrifice. Please instruct me so it will be for my lasting welfare and happiness.</p>
<h2>4. On Sacrifice </h2>
<p><span class="parno">50</span>“Chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful.</p>
<p>Suppose a farmer was to enter a wood taking seed and plough. And on that barren field, that barren ground, with uncleared stumps he sowed seeds that were broken, spoiled, weather-damaged, infertile, and ill kept. And the heavens don’t provide enough rain when needed. Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?”</p>
<p>“No, Master Kassapa.”</p>
<p><span class="parno">51</span>“In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful.</p>
<hr>
<p><span class="parno">52</span>But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful.</p>
<p>Suppose a farmer was to enter a wood taking seed and plough. And on that fertile field, that fertile ground, with well-cleared stumps he sowed seeds that were intact, unspoiled, not weather-damaged, fertile, and well kept. And the heavens provide plenty of rain when needed. Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?”</p>
<p>“Yes, Master Kassapa.”</p>
<hr>
<p>“In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful.”</p>
<h2>5. On the Brahmin Student Uttara </h2>
<p><span class="parno">53</span>Then the chieftain Pāyāsi set up an offering for ascetics and brahmins, for paupers, vagrants, travelers, and beggars. At that offering such food as rough gruel with pickles was given, and heavy clothes with ball-tails. Now, it was a brahmin student named Uttara who organized that offering.</p>
<p>When the offering was over he referred to it like this, “Through this offering may I be together with the chieftain Pāyāsi in this world, but not in the next.”</p>
<p>Pāyāsi heard of this, so he summoned Uttara and said, “Is it really true, dear Uttara, that you referred to the offering in this way?”</p>
<p>“Yes, sir.”</p>
<p>“But why? Don’t we who seek merit expect some result from the offering?”</p>
<p>“At your offering such food as rough gruel with pickles was given, which you wouldn’t even want to touch with your foot, much less eat. And also heavy clothes with ball-tails, which you also wouldn’t want to touch with your foot, much less wear. Sir, you’re dear and beloved to me. But how can I reconcile one so dear with something so disagreeable?”</p>
<p>“Well then, dear Uttara, set up an offering with the same kind of food that I eat, and the same kind of clothes that I wear.”</p>
<hr>
<p>“Yes, sir,” replied Uttara, and did so.</p>
<hr>
<p><span class="parno">54</span>So the chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Four Great Kings, in an empty palace of acacia. But the brahmin student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.</p>
<h2>6. The God Pāyāsi </h2>
<p><span class="parno">55</span>Now at that time Venerable Gavampati would often go to that empty acacia palace for the day’s meditation. Then the god Pāyāsi went up to him, bowed, and stood to one side. Gavampati said to him, “Who are you, reverend?”</p>
<p>“Sir, I am the chieftain Pāyāsi.”</p>
<hr>
<p>“Didn’t you have the view that there’s no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds?”</p>
<p>“It’s true, sir, I did have such a view. But Venerable Kassapa the Prince dissuaded me from that harmful misconception.”</p>
<p>“But the student named Uttara who organized that offering for you — where has he been reborn?”</p>
<hr>
<p>“Sir, Uttara gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three. But I gave gifts carelessly, thoughtlessly, not with my own hands, giving the dregs. When my body broke up, after death, I was reborn in company with the gods of the Four Great Kings, in an empty palace of acacia.</p>
<hr>
<p><span class="parno">56</span>So, sir, when you’ve returned to the human realm, please announce this: ‘Give gifts carefully, thoughtfully, with your own hands, not giving the dregs. The chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Four Great Kings, in an empty palace of acacia. But the brahmin student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.’”</p>
<p>So when Venerable Gavampati returned to the human realm he made that announcement.</p>
</div>
<div lang="pi">
<p><span class="parno">1</span>Evaṁ me sutaṁ — ekaṁ samayaṁ āyasmā kumārakassapo kosalesu cārikaṁ caramāno mahatā bhikkhusaṁghena saddhiṁ pañcamattehi bhikkhusatehi yena setabyā nāma kosalānaṁ nagaraṁ tadavasari. Tatra sudaṁ āyasmā kumārakassapo setabyāyaṁ viharati uttarena setabyaṁ <span class="var" title="sīsapāvane (s1–3, km)" id="note461">siṁsapāvane</span>. </p>
<p>Tena kho pana samayena pāyāsi rājañño setabyaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.</p>
<h3>1. Pāyāsirājaññavatthu</h3>
<p><span class="parno">2</span>Tena kho pana samayena pāyāsissa rājaññassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: "itipi natthi paro loko, natthi sattā opapātikā, natthi<span class="var" title="sukaṭadukkaṭānaṁ (bj, pts1)" id="note462">sukatadukkaṭānaṁ</span> kammānaṁ phalaṁ vipāko"ti. </p>
<p>Assosuṁ kho setabyakā brāhmaṇagahapatikā: "samaṇo khalu bho kumārakassapo samaṇassa gotamassa sāvako kosalesu cārikaṁ caramāno mahatā bhikkhusaṁghena saddhiṁ pañcamattehi bhikkhusatehi setabyaṁ anuppatto setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane. Taṁ kho pana bhavantaṁ kumārakassapaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 'paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno<span class="var" title="vudho (bj) | buddho (s1–3, km, mr) | vuḍḍho (pts1)" id="note463">vuddho</span> ceva arahā ca. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī'"ti. Atha kho setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā sanghasanghī gaṇībhūtā uttarenamukhā gacchanti <span class="var" title="yena sīsapāvanaṁ (s1–3, km) | tenupasaṁkamanti (pts1)" id="note464">yena siṁsapāvanaṁ</span>.</p>
<p><span class="parno">3</span>Tena kho pana samayena pāyāsi rājañño uparipāsāde divāseyyaṁ upagato hoti. Addasā kho pāyāsi rājañño setabyake brāhmaṇagahapatike setabyāya nikkhamitvā sanghasanghī gaṇībhūte uttarenamukhe gacchante <span class="var" title="tenupasaṁkamante (pts1)" id="note465">yena siṁsapāvanaṁ</span>, disvā khattaṁ āmantesi: "kiṁ nu kho, bho khatte, setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā sanghasanghī gaṇībhūtā uttarenamukhā gacchanti yena siṁsapāvanan"ti?</p>
<p><span class="parno">4</span>"Atthi kho, bho, samaṇo kumārakassapo, samaṇassa gotamassa sāvako kosalesu cārikaṁ caramāno mahatā bhikkhusaṁghena saddhiṁ pañcamattehi bhikkhusatehi setabyaṁ anuppatto setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane. Taṁ kho pana bhavantaṁ kumārakassapaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 'paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva <span class="var" title="arahā ca (s1–3, km, mr)" id="note466">arahā cā'ti</span>.<span class="var" title="tamenaṁ te (bj, mr) | tamenaṁ (pts1)" id="note467">Tamete</span> bhavantaṁ kumārakassapaṁ dassanāya upasankamantī"ti. </p>
<p>"Tena hi, bho khatte, yena setabyakā brāhmaṇagahapatikā tenupasankama; upasankamitvā setabyake brāhmaṇagahapatike evaṁ vadehi: 'pāyāsi, bho, rājañño evamāha – āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṁ kumārakassapaṁ dassanāya upasankamissatī'ti. Purā samaṇo kumārakassapo setabyake brāhmaṇagahapatike bāle abyatte saññāpeti: 'itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'ti. Natthi hi, bho khatte, paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko"ti. </p>
<hr>
<p>"Evaṁ, bho"ti kho so khattā pāyāsissa rājaññassa paṭissutvā yena setabyakā brāhmaṇagahapatikā tenupasankami; upasankamitvā setabyake brāhmaṇagahapatike etadavoca: "pāyāsi, bho, rājañño evamāha, āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṁ kumārakassapaṁ dassanāya upasankamissatī"ti.</p>
<hr>
<p><span class="parno">5</span>Atha kho pāyāsi rājañño setabyakehi brāhmaṇagahapatikehi parivuto yena siṁsapāvanaṁ yenāyasmā kumārakassapo tenupasankami; upasankamitvā āyasmatā kumārakassapena saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Setabyakāpi kho brāhmaṇagahapatikā appekacce āyasmantaṁ kumārakassapaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce āyasmatā kumārakassapena saddhiṁ sammodiṁsu; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Appekacce yenāyasmā kumārakassapo tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu. Appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu. Appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.</p>
<h3>2. Natthikavāda</h3>
<p><span class="parno">6</span>Ekamantaṁ nisinno kho pāyāsi rājañño āyasmantaṁ kumārakassapaṁ etadavoca: "ahañhi, bho kassapa, evaṁvādī evaṁdiṭṭhī: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti. </p>
<p>"Nāhaṁ, rājañña, evaṁvādiṁ evaṁdiṭṭhiṁ addasaṁ vā assosiṁ vā. Kathañhi nāma evaṁ vadeyya: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'ti?</p>
<h4>2.1. Candimasūriya­upamā</h4>
<p><span class="parno">7</span>Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, rājañña, ime candimasūriyā imasmiṁ vā loke parasmiṁ vā, devā vā te manussā vā"ti?</p>
<p>"Ime, bho kassapa, candimasūriyā parasmiṁ loke, na imasmiṁ; devā te na manussā"ti. </p>
<p>"Imināpi kho te, rājañña, pariyāyena evaṁ hotu — itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko"ti.</p>
<hr>
<p><span class="parno">8</span>"Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti. </p>
<p>"Atthi pana, rājañña, pariyāyo, yena te pariyāyena evaṁ hoti: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti?"Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti. "Yathā kathaṁ viya, rājaññā"ti? </p>
<hr>
<p>"Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī. Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṁ jānāmi: 'na dānime imamhā ābādhā vuṭṭhahissantī'ti tyāhaṁ upasankamitvā evaṁ vadāmi: 'santi kho, bho, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: "ye te pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī"ti. Bhavanto kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī. Sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissanti. Sace, bho, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyātha, yena me āgantvā āroceyyātha: "itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko"ti. Bhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī'ti. Te me 'sādhū'ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṁ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti.</p>
<h4>2.2. Cora­upamā</h4>
<p><span class="parno">9</span>"Tena hi, rājañña, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, rājañña, idha te purisā coraṁ āgucāriṁ gahetvā dasseyyuṁ: 'ayaṁ te, bhante, coro āgucārī; imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī'ti. Te tvaṁ evaṁ vadeyyāsi: 'tena hi, bho, imaṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ <span class="var" title="kāretvā (bj, s1–3, km, mr)" id="note468">karitvā</span> kharassarena paṇavena<span class="var" title="rathiyāya rathiyaṁ (bahūsu)" id="note469">rathikāya rathikaṁ</span> singhāṭakena singhāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane sīsaṁ chindathā'ti. Te 'sādhū'ti paṭissutvā taṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ singhāṭakena singhāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane nisīdāpeyyuṁ. Labheyya nu kho so coro coraghātesu: 'āgamentu tāva bhavanto coraghātā, amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī'ti, udāhu vippalapantasseva coraghātā sīsaṁ chindeyyun"ti? "Na hi so, bho kassapa, coro labheyya coraghātesu: 'āgamentu tāva bhavanto coraghātā amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī'ti. </p>
<p>Atha kho naṁ vippalapantasseva coraghātā sīsaṁ chindeyyun"ti.</p>
<hr>
<p>"So hi nāma, rājañña, coro manusso manussabhūtesu coraghātesu na labhissati: 'āgamentu tāva bhavanto coraghātā, amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī'ti. Kiṁ pana te mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā labhissanti nirayapālesu: 'āgamentu tāva bhavanto nirayapālā, yāva mayaṁ pāyāsissa rājaññassa gantvā ārocema: "itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko"'ti? Imināpi kho te, rājañña, pariyāyena evaṁ hotu: 'itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti.</p>
<hr>
<p><span class="parno">10</span>"Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti. "Atthi pana, rājañña, pariyāyo yena te pariyāyena evaṁ hoti: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti?"Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti. "Yathā kathaṁ viya, rājaññā"ti? </p>
<hr>
<p>"Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī. Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṁ jānāmi: 'na dānime imamhā ābādhā vuṭṭhahissantī'ti tyāhaṁ upasankamitvā evaṁ vadāmi: 'santi kho, bho, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: "ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī"ti. Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī. Sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissanti. Sace, bho, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyātha, yena me āgantvā āroceyyātha: "itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko"ti. Bhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī'ti. Te me 'sādhū'ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṁ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti.</p>
<h4>2.3. Gūthakūpapurisa­upamā</h4>
<p><span class="parno">11</span>"Tena hi, rājañña, upamaṁ te karissāmi. <span class="var" title="upamāyapi idhekacce (bj, pts1) | upamāyapidhekacce (s1) | upamāyapīdhekacce (s1, s2, km)" id="note470">Upamāya midhekacce</span> viññū purisā bhāsitassa atthaṁ ājānanti. Seyyathāpi, rājañña, puriso gūthakūpe <span class="var" title="sasīsako (s1–3, km, pts1)" id="note471">sasīsakaṁ</span> nimuggo assa. Atha tvaṁ purise āṇāpeyyāsi: 'tena hi, bho, taṁ purisaṁ tamhā gūthakūpā uddharathā'ti. Te 'sādhū'ti paṭissutvā taṁ purisaṁ tamhā gūthakūpā uddhareyyuṁ. Te tvaṁ evaṁ vadeyyāsi: 'tena hi, bho, tassa purisassa kāyā veḷupesikāhi gūthaṁ sunimmajjitaṁ nimmajjathā'ti. Te 'sādhū'ti paṭissutvā tassa purisassa kāyā veḷupesikāhi gūthaṁ sunimmajjitaṁ nimmajjeyyuṁ. Te tvaṁ evaṁ vadeyyāsi: 'tena hi, bho, tassa purisassa kāyaṁ paṇḍumattikāya tikkhattuṁ<span class="var" title="ubbaṭitaṁ ubbaṭethāti (s1–3, km) | suppaṭṭitaṁ uppaṭṭethāti (mr)" id="note472">subbaṭṭitaṁ ubbaṭṭethā'ti</span>. Te tassa purisassa kāyaṁ paṇḍumattikāya tikkhattuṁ subbaṭṭitaṁ ubbaṭṭeyyuṁ. Te tvaṁ evaṁ vadeyyāsi: 'tena hi, bho, taṁ purisaṁ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṁ suppadhotaṁ karothā'ti. Te taṁ purisaṁ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṁ suppadhotaṁ kareyyuṁ. Te tvaṁ evaṁ vadeyyāsi: 'tena hi, bho, tassa purisassa kesamassuṁ kappethā'ti. Te tassa purisassa kesamassuṁ kappeyyuṁ. Te tvaṁ evaṁ vadeyyāsi: 'tena hi, bho, tassa purisassa mahagghañca mālaṁ mahagghañca vilepanaṁ mahagghāni ca vatthāni upāhārathā'ti. Te tassa purisassa mahagghañca mālaṁ mahagghañca vilepanaṁ mahagghāni ca vatthāni upahareyyuṁ. Te tvaṁ evaṁ vadeyyāsi: 'tena hi, bho, taṁ purisaṁ pāsādaṁ āropetvā pañca­kāmaguṇāni upaṭṭhāpethā'ti. Te taṁ purisaṁ pāsādaṁ āropetvā pañca­kāmaguṇāni upaṭṭhāpeyyuṁ.</p>
<hr>
<p><span class="parno">12</span>Taṁ kiṁ maññasi, rājañña, api nu tassa purisassa sunhātassa suvilittassa sukappitakesamassussa āmukkamā­lābharaṇassa odātavatth­avasanassa upari­pāsādavaragatassa pañcahi kāmaguṇehi samappitassa samangībhūtassa pari­cārayamānassa punadeva tasmiṁ gūthakūpe <span class="var" title="nimmujjitukamyatā (bj) | nimujjitukāmyatā (s1–3, mr) | nimmujjitukāmyatā (km) | nimmujjitukāmatā (pts1)" id="note473">nimuj­jitukāmatā</span> assā"ti? </p>
<p>"No hidaṁ, bho kassapa". "Taṁ kissa hetu"? "Asuci, bho kassapa, gūthakūpo asuci ceva asucisankhāto ca duggandho ca duggandhasankhāto ca jeguccho ca jegucchasankhāto ca paṭikūlo ca paṭikūlasankhāto cā"ti.</p>
<hr>
<p>"Evameva kho, rājañña, manussā devānaṁ asucī ceva asucisankhātā ca, duggandhā ca duggandhasankhātā ca, jegucchā ca jegucchasankhātā ca, paṭikūlā ca paṭikūlasankhātā ca. Yojanasataṁ kho, rājañña, manussagandho deve ubbādhati. Kiṁ pana te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā te āgantvā ārocessanti: 'itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'ti? Imināpi kho te, rājañña, pariyāyena evaṁ hotu: 'itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti.</p>
<hr>
<p><span class="parno">13</span>"Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti. "Atthi pana, rājañña, pariyāyo … pe … "atthi, bho kassapa, pariyāyo … pe … yathā kathaṁ viya, rājaññāti?</p>
<hr>
<p>"Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmeraya­majjapamādaṭṭhānā paṭiviratā, te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṁ jānāmi: 'na dānime imamhā ābādhā vuṭṭhahissantī'ti tyāhaṁ upasankamitvā evaṁ vadāmi: 'santi kho, bho, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: "ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmeraya­majjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti devānaṁ tāvatiṁsānaṁ sahabyatan"ti. Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmeraya­majjapamādaṭṭhānā paṭiviratā. Sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissanti, devānaṁ tāvatiṁsānaṁ sahabyataṁ. Sace, bho, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyātha devānaṁ tāvatiṁsānaṁ sahabyataṁ, yena me āgantvā āroceyyātha: "itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko"ti. Bhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī'ti. Te me 'sādhū'ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṁ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti.</p>
<h4>2.4. Tāvatiṁsadeva­upamā</h4>
<p><span class="parno">14</span>"Tena hi, rājañña, taññevettha paṭipucchissāmi; yathā te khameyya, tathā naṁ byākareyyāsi. Yaṁ kho pana, rājañña, <span class="var" title="mānusakaṁ (bj, s1–3, km, pts1)" id="note474">mānussakaṁ</span> vassasataṁ, devānaṁ tāvatiṁsānaṁ eso eko <span class="var" title="rattidivo (mr)" id="note475">rattindivo</span>, tāya rattiyā tiṁsarattiyo māso, tena māsena dvādasamāsiyo saṁvaccharo, tena saṁvaccharena dibbaṁ vassasahassaṁ devānaṁ tāvatiṁsānaṁ āyuppamāṇaṁ. Ye te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmeraya­majjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā devānaṁ tāvatiṁsānaṁ sahabyataṁ. Sace pana tesaṁ evaṁ bhavissati: 'yāva mayaṁ dve vā tīṇi vā rattindivā dibbehi pañcahi kāmaguṇehi samappitā samangībhūtā paricārema, atha mayaṁ pāyāsissa rājaññassa gantvā āroceyyāma: "itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko"ti. Api nu te āgantvā āroceyyuṁ — itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti? </p>
<p>"No hidaṁ, bho kassapa. Api hi mayaṁ, bho kassapa, ciraṁ kālankatāpi bhaveyyāma. Ko panetaṁ bhoto kassapassa āroceti: 'atthi devā tāvatiṁsā'ti vā 'evaṁdīghāyukā devā tāvatiṁsā'ti vā. Na mayaṁ bhoto kassapassa saddahāma: 'atthi devā tāvatiṁsā'ti vā 'evaṁdīghāyukā devā tāvatiṁsā'ti vā"ti.</p>
<h4>2.5. Jaccandha­upamā</h4>
<p><span class="parno">15</span>"Seyyathāpi, rājañña, jaccandho puriso na passeyya kaṇha — sukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya <span class="var" title="mañjeṭṭhikāni (bj) | mañjeṭṭhakāni (s1–3, km) | mañjiṭṭhikāni (pts1)" id="note476">mañjiṭṭhakāni</span> rūpāni, na passeyya samavisamaṁ, na passeyya tārakāni rūpāni, na passeyya candimasūriye. So evaṁ vadeyya: 'natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṁ rūpānaṁ dassāvī. Natthi nīlakāni rūpāni, natthi nīlakānaṁ rūpānaṁ dassāvī. Natthi pītakāni rūpāni, natthi pītakānaṁ rūpānaṁ dassāvī. Natthi lohitakāni rūpāni, natthi lohitakānaṁ rūpānaṁ dassāvī. Natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī. Natthi samavisamaṁ, natthi samavisamassa dassāvī. Natthi tārakāni rūpāni, natthi tārakānaṁ rūpānaṁ dassāvī. Natthi candimasūriyā, natthi candimasūriyānaṁ dassāvī. Ahametaṁ na jānāmi, ahametaṁ na passāmi, tasmā taṁ natthī'ti. Sammā nu kho so, rājañña, vadamāno vadeyyā"ti? </p>
<p>"No hidaṁ, bho kassapa. Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṁ rūpānaṁ dassāvī. Atthi nīlakāni rūpāni, atthi nīlakānaṁ rūpānaṁ dassāvī … pe … atthi samavisamaṁ, atthi samavisamassa dassāvī. Atthi tārakāni rūpāni, atthi tārakānaṁ rūpānaṁ dassāvī. Atthi candimasūriyā, atthi candimasūriyānaṁ dassāvī. 'Ahametaṁ na jānāmi, ahametaṁ na passāmi, tasmā taṁ natthī'ti. Na hi so, bho kassapa, sammā vadamāno vadeyyā"ti.</p>
<p><span class="parno">16</span>"Evameva kho tvaṁ, rājañña, jaccandhūpamo maññe paṭibhāsi yaṁ maṁ tvaṁ evaṁ vadesi. Ko panetaṁ bhoto kassapassa āroceti: 'atthi devā tāvatiṁsā'ti vā, 'evaṁdīghāyukā devā tāvatiṁsā'ti vā? Na mayaṁ bhoto kassapassa saddahāma: 'atthi devā tāvatiṁsā'ti vā 'evaṁdīghāyukā devā tāvatiṁsā'ti vā"ti. "Na kho, rājañña, evaṁ paro loko daṭṭhabbo, yathā tvaṁ maññasi iminā maṁsacakkhunā. Ye kho te, rājañña, samaṇabrāhmaṇā araññavanapatthāni pantāni senāsanāni paṭisevanti, te tattha appamattā ātāpino pahitattā viharantā dibbacakkhuṁ visodhenti. Te dibbena cakkhunā visuddhena atikkantamānusakena imañceva lokaṁ passanti parañca satte ca opapātike. Evañca kho, rājañña, paro loko daṭṭhabbo; na tveva yathā tvaṁ maññasi iminā maṁsacakkhunā. Imināpi kho te, rājañña, pariyāyena evaṁ hotu: 'itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti.</p>
<hr>
<p><span class="parno">17</span>"Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti. "Atthi pana, rājañña, pariyāyo … pe … atthi, bho kassapa, pariyāyo … pe … yathā kathaṁ viya, rājaññā"ti?</p>
<hr>
<p>"Idhāhaṁ, bho kassapa, passāmi samaṇabrāhmaṇe sīlavante kalyāṇadhamme jīvitukāme amaritukāme sukhakāme dukkhapaṭikūle. Tassa mayhaṁ, bho kassapa, evaṁ hoti — sace kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā evaṁ jāneyyuṁ: 'ito no matānaṁ seyyo bhavissatī'ti. Idānime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā visaṁ vā khādeyyuṁ, satthaṁ vā āhareyyuṁ, ubbandhitvā vā kālaṁ kareyyuṁ, papāte vā papateyyuṁ. Yasmā ca kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā na evaṁ jānanti: 'ito no matānaṁ seyyo bhavissatī'ti, tasmā ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā jīvitukāmā amaritukāmā sukhakāmā dukkhapaṭikūlā<span class="var" id="note477" title="etthantare pāṭho syā1–3, kaṁ, pā1 potthakesu"> attānaṁ na mārenti</span>. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: 'itipi natthi paro loko, natthi sattā opapātikā, natthi
sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti.</p>
<h4>2.6. Gabbhinī­upamā</h4>
<p><span class="parno">18</span>"Tena hi, rājañña, upamaṁ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṁ ājānanti. </p>
<p>Bhūtapubbaṁ, rājañña, aññatarassa brāhmaṇassa dve pajāpatiyo ahesuṁ. Ekissā putto ahosi dasavassuddesiko vā dvādasavassuddesiko vā, ekā gabbhinī upavijaññā. Atha kho so brāhmaṇo kālamakāsi. </p>
<hr>
<p>Atha kho so māṇavako <span class="var" title="mātusapatiṁ (s1–3)" id="note479">mātusapattiṁ</span> etadavoca: 'yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ; natthi tuyhettha kiñci. Pitu <span class="var" title="pitu me santako (s1–3, km)" id="note480">me</span>, bhoti, dāyajjaṁ <span class="var" title="niyyātehīti (bj) | nīyyātehīti (pts1)" id="note481">niyyādehī'ti</span>. </p>
<hr>
<p>Evaṁ vutte, sā brāhmaṇī taṁ māṇavakaṁ etadavoca: 'āgamehi tāva, tāta, yāva vijāyāmi. Sace kumārako bhavissati, tassapi ekadeso bhavissati; sace kumārikā bhavissati, sāpi te <span class="var" title="upabhoggā (s1–3, km)" id="note482">opabhoggā</span> bhavissatī'ti. </p>
<p>Dutiyampi kho so māṇavako mātusapattiṁ etadavoca: 'yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ; natthi tuyhettha kiñci. Pitu me, bhoti, dāyajjaṁ niyyādehī'ti. Dutiyampi kho sā brāhmaṇī taṁ māṇavakaṁ etadavoca: 'āgamehi tāva, tāta, yāva vijāyāmi. Sace kumārako bhavissati, tassapi ekadeso bhavissati; sace kumārikā bhavissati sāpi te <span class="var" title="upabhoggā (s1–3, km)" id="note483">opabhoggā</span> bhavissatī'ti. Tatiyampi kho so māṇavako mātusapattiṁ etadavoca: 'yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ; natthi tuyhettha kiñci. Pitu me, bhoti, dāyajjaṁ niyyādehī'ti.</p>
<hr>
<p><span class="parno">19</span>Atha kho sā brāhmaṇī satthaṁ gahetvā ovarakaṁ pavisitvā udaraṁ <span class="var" title="opāṭesi (bj) | uppātesi (s1–3, km)" id="note484">opādesi</span>: 'yāva vijāyāmi yadi vā kumārako yadi vā kumārikā'ti. Sā attānañceva jīvitañca gabbhañca sāpateyyañca vināsesi. </p>
<p>Yathā taṁ bālā abyattā anayabyasanaṁ āpannā ayoniso dāyajjaṁ gavesantī, evameva kho tvaṁ, rājañña, bālo abyatto anayabyasanaṁ āpajjissasi ayoniso paralokaṁ gavesanto; seyyathāpi sā brāhmaṇī bālā abyattā anayabyasanaṁ āpannā ayoniso dāyajjaṁ gavesantī. Na kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā apakkaṁ paripācenti; api ca paripākaṁ āgamenti. Paṇḍitānaṁ attho hi, rājañña, samaṇabrāhmaṇānaṁ sīlavantānaṁ kalyāṇadhammānaṁ jīvitena. Yathā yathā kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā ciraṁ dīghamaddhānaṁ tiṭṭhanti tathā tathā bahuṁ puññaṁ pasavanti, bahujanahitāya ca paṭipajjanti bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Imināpi kho te, rājañña, pariyāyena evaṁ hotu: 'itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti.</p>
<p><span class="parno">20</span>"Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti. "Atthi pana, rājañña, pariyāyo … pe … atthi, bho kassapa, pariyāyo … pe … yathā kathaṁ viya, rājaññā"ti?</p>
<p>"Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: 'ayaṁ te, bhante, coro āgucārī; imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī'ti. Tyāhaṁ evaṁ vadāmi: 'tena hi, bho, imaṁ purisaṁ jīvantaṁyeva kumbhiyā pakkhipitvā mukhaṁ pidahitvā allena cammena onandhitvā allāya mattikāya <span class="var" title="bahalavilepanaṁ (s1–3, km, mr)" id="note486">bahalāvalepanaṁ</span> karitvā uddhanaṁ āropetvā aggiṁ dethā'ti. Te me 'sādhū'ti paṭissutvā taṁ purisaṁ jīvantaṁyeva kumbhiyā pakkhipitvā mukhaṁ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṁ karitvā uddhanaṁ āropetvā aggiṁ denti. Yadā mayaṁ jānāma 'kālankato so puriso'ti, atha naṁ kumbhiṁ oropetvā ubbhinditvā mukhaṁ vivaritvā saṇikaṁ <span class="var" title="vilokema (s1–3, km)" id="note487">nillokema</span>: 'appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā'ti. Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti.</p>
<h4>2.7. Supinaka­upamā</h4>
<p><span class="parno">21</span>"Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṁ byākareyyāsi. Abhijānāsi no tvaṁ, rājañña, divā seyyaṁ upagato supinakaṁ passitā ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan"ti? </p>
<hr>
<p>"Abhijānāmahaṁ, bho kassapa, divāseyyaṁ upagato supinakaṁ passitā ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan"ti. </p>
<hr>
<p>"Rakkhanti taṁ tamhi samaye khujjāpi vāmanakāpi<span class="var" title="keḷāyikā pi (bj) | celāvikāpi (s1–3, km) | velāmikā (pts1)" id="note488">velāsikāpi</span> komārikāpī"ti? </p>
<p>"Evaṁ, bho kassapa, rakkhanti maṁ tamhi samaye khujjāpi vāmanakāpi <span class="var" title="keḷāyikā pi (bj) | celāvikāpi (s1–3, km) | velāmikā (pts1)" id="note489">velāsikāpi</span> komārikāpī"ti. </p>
<p>"Api nu tā tuyhaṁ jīvaṁ passanti pavisantaṁ vā nikkhamantaṁ vā"ti? </p>
<p>"No hidaṁ, bho kassapa". </p>
<hr>
<p>"Tā hi nāma, rājañña, tuyhaṁ jīvantassa jīvantiyo jīvaṁ na passissanti pavisantaṁ vā nikkhamantaṁ vā. Kiṁ pana tvaṁ kālankatassa jīvaṁ passissasi pavisantaṁ vā nikkhamantaṁ vā. Imināpi kho te, rājañña, pariyāyena evaṁ hotu: 'itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti.</p>
<hr>
<p><span class="parno">22</span>"Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti. "Atthi pana, rājañña, pariyāyo … pe … "atthi, bho kassapa, pariyāyo … pe … yathā kathaṁ viya, rājaññā"ti?</p>
<hr>
<p>"Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: 'ayaṁ te, bhante, coro āgucārī; imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī'ti. Tyāhaṁ evaṁ vadāmi: 'tena hi, bho, imaṁ purisaṁ jīvantaṁyeva tulāya tuletvā jiyāya anassāsakaṁ māretvā punadeva tulāya tulethā'ti. Te me 'sādhū'ti paṭissutvā taṁ purisaṁ jīvantaṁyeva tulāya tuletvā jiyāya anassāsakaṁ māretvā punadeva tulāya tulenti. Yadā so jīvati, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā pana so kālankato hoti tadā garutaro ca hoti patthinnataro ca akammaññataro ca. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti.</p>
<h4>2.8. Santattaayoguḷa­upamā</h4>
<p><span class="parno">23</span>"Tena hi, rājañña, upamaṁ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Seyyathāpi, rājañña, puriso divasaṁ santattaṁ ayoguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ tulāya tuleyya. Tamenaṁ aparena samayena sītaṁ nibbutaṁ tulāya tuleyya. Kadā nu kho so ayoguḷo lahutaro vā hoti mudutaro vā kammaññataro vā, yadā vā āditto sampajjalito sajotibhūto, yadā vā sīto nibbuto"ti? </p>
<p>"Yadā so, bho kassapa, ayoguḷo tejosahagato ca hoti vāyosahagato ca āditto sampajjalito sajotibhūto, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā pana so ayoguḷo neva tejosahagato hoti na vāyosahagato sīto nibbuto, tadā garutaro ca hoti patthinnataro ca akammaññataro cā"ti. </p>
<p>"Evameva kho, rājañña, yadāyaṁ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā panāyaṁ kāyo neva āyusahagato hoti na usmāsahagato na viññāṇasahagato tadā garutaro ca hoti patthinnataro ca akammaññataro ca. Imināpi kho te, rājañña, pariyāyena evaṁ hotu: 'itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti.</p>
<hr>
<p><span class="parno">24</span>"Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti. "Atthi pana, rājañña, pariyāyo … pe … atthi, bho kassapa, pariyāyo … pe … yathā kathaṁ viya, rājaññā"ti?</p>
<hr>
<p>"Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: 'ayaṁ te, bhante, coro āgucārī; imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī'ti. Tyāhaṁ evaṁ vadāmi: 'tena hi, bho, imaṁ purisaṁ anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca jīvitā voropetha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā'ti. Te me 'sādhū'ti paṭissutvā taṁ purisaṁ anupahacca chaviñca … pe … jīvitā voropenti. Yadā so āmato hoti, tyāhaṁ evaṁ vadāmi: 'tena hi, bho, imaṁ purisaṁ uttānaṁ nipātetha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā'ti. Te taṁ purisaṁ uttānaṁ nipātenti. Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma. Tyāhaṁ evaṁ vadāmi: 'tena hi, bho, imaṁ purisaṁ avakujjaṁ nipātetha … passena nipātetha … dutiyena passena nipātetha … uddhaṁ ṭhapetha … omuddhakaṁ ṭhapetha … pāṇinā ākoṭetha … leḍḍunā ākoṭetha … daṇḍena ākoṭetha … satthena ākoṭetha … odhunātha sandhunātha niddhunātha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā'ti. Te taṁ purisaṁ odhunanti sandhunanti niddhunanti. Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma. Tassa tadeva cakkhu hoti te rūpā, tañcāyatanaṁ nappaṭi­saṁvedeti. Tadeva sotaṁ hoti te saddā, tañcāyatanaṁ nappaṭi­saṁvedeti. Tadeva ghānaṁ hoti te gandhā, tañcāyatanaṁ nappaṭi­saṁvedeti. Sāva jivhā hoti te rasā, tañcāyatanaṁ nappaṭi­saṁvedeti. Sveva kāyo hoti te phoṭṭhabbā, tañcāyatanaṁ nappaṭi­saṁvedeti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti.</p>
<h4>2.9. Sankhadhama­upamā</h4>
<p><span class="parno">25</span>"Tena hi, rājañña, upamaṁ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṁ ājānanti. </p>
<p>Bhūtapubbaṁ, rājañña, aññataro sankhadhamo sankhaṁ ādāya paccantimaṁ janapadaṁ agamāsi. So yena aññataro gāmo tenupasankami; upasankamitvā majjhe gāmassa ṭhito tikkhattuṁ sankhaṁ upalāpetvā sankhaṁ bhūmiyaṁ nikkhipitvā ekamantaṁ nisīdi. </p>
<p>Atha kho, rājañña, tesaṁ<span class="var" title="paccantajānaṁ (pts1)" id="note490">paccanta­janapadānaṁ</span> manussānaṁ etadahosi: '<span class="var" title="etadahosi \ kissa nu kho" id="note491">ambho kassa nu kho</span> eso saddo evaṁrajanīyo evaṁkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo'ti. Sannipatitvā taṁ sankhadhamaṁ etadavocuṁ: 'ambho, kassa nu kho eso saddo evaṁrajanīyo evaṁkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo'ti. </p>
<p>'Eso kho, bho, sankho nāma yasseso saddo evaṁrajanīyo evaṁkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo'ti. </p>
<p>Te taṁ sankhaṁ uttānaṁ nipātesuṁ: 'vadehi, bho sankha, vadehi, bho sankhā'ti. Neva so sankho saddamakāsi. </p>
<hr>
<p>Te taṁ sankhaṁ avakujjaṁ nipātesuṁ, passena nipātesuṁ, dutiyena passena nipātesuṁ, uddhaṁ ṭhapesuṁ, omuddhakaṁ ṭhapesuṁ, pāṇinā ākoṭesuṁ, leḍḍunā ākoṭesuṁ, daṇḍena ākoṭesuṁ, satthena ākoṭesuṁ, odhuniṁsu sandhuniṁsu niddhuniṁsu: 'vadehi, bho sankha, vadehi, bho sankhā'ti. Neva so sankho saddamakāsi.</p>
<hr>
<p><span class="parno">26</span>Atha kho, rājañña, tassa sankhadhamassa etadahosi: 'yāva bālā ime paccanta­janapadā manussā, kathañhi nāma ayoniso sankhasaddaṁ gavesissantī'ti. Tesaṁ pekkhamānānaṁ sankhaṁ gahetvā tikkhattuṁ sankhaṁ upalāpetvā sankhaṁ ādāya pakkāmi. </p>
<p>Atha kho, rājañña, tesaṁ paccanta­janapadānaṁ manussānaṁ etadahosi: 'yadā kira, bho, ayaṁ sankho nāma purisasahagato ca hoti <span class="var" title="vāyosahagato (s1–3, km)" id="note492">vāyāmasahagato</span> ca vāyusahagato ca, tadāyaṁ sankho saddaṁ karoti, yadā panāyaṁ sankho neva purisasahagato hoti na vāyāmasahagato na vāyusahagato, nāyaṁ sankho saddaṁ karotī'ti. </p>
<p>Evameva kho, rājañña, yadāyaṁ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā abhikkamatipi paṭikkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, cakkhunāpi rūpaṁ passati, sotenapi saddaṁ suṇāti, ghānenapi gandhaṁ ghāyati, jivhāyapi rasaṁ sāyati, kāyenapi phoṭṭhabbaṁ phusati, manasāpi dhammaṁ vijānāti. Yadā panāyaṁ kāyo neva āyusahagato hoti, na usmāsahagato, na viññāṇasahagato, tadā neva abhikkamati na paṭikkamati na tiṭṭhati na nisīdati na seyyaṁ kappeti, cakkhunāpi rūpaṁ na passati, sotenapi saddaṁ na suṇāti, ghānenapi gandhaṁ na ghāyati, jivhāyapi rasaṁ na sāyati, kāyenapi phoṭṭhabbaṁ na phusati, manasāpi dhammaṁ na vijānāti. Imināpi kho te, rājañña, pariyāyena evaṁ hotu: 'itipi atthi paro loko, atthi sattā opapātikā, atthi<span class="var" title="vipākoti. paṭhamabhāṇavāraṁ (s1–3, km)" id="note493">sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti</span>.</p>
<hr>
<p><span class="parno">27</span>"Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti. "Atthi pana, rājañña, pariyāyo … pe … atthi, bho kassapa, pariyāyo … pe … yathā kathaṁ viya, rājaññā"ti?</p>
<hr>
<p>"Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: 'ayaṁ te, bhante, coro āgucārī, imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī'ti. Tyāhaṁ evaṁ vadāmi: 'tena hi, bho, imassa purisassa chaviṁ chindatha, appeva nāmassa jīvaṁ passeyyāmā'ti. Te tassa purisassa chaviṁ chindanti. Nevassa mayaṁ jīvaṁ passāma. Tyāhaṁ evaṁ vadāmi: 'tena hi, bho, imassa purisassa cammaṁ chindatha, maṁsaṁ chindatha, nhāruṁ chindatha, aṭṭhiṁ chindatha, aṭṭhimiñjaṁ chindatha, appeva nāmassa jīvaṁ passeyyāmā'ti. Te tassa purisassa aṭṭhimiñjaṁ chindanti, nevassa mayaṁ jīvaṁ passeyyāma. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: 'itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko'"ti.</p>
<h4>2.10. Aggikajaṭila­upamā</h4>
<p><span class="parno">28</span>"Tena hi, rājañña, upamaṁ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṁ ājānanti. </p>
<p>Bhūtapubbaṁ, rājañña, aññataro aggiko jaṭilo araññāyatane paṇṇakuṭiyā <span class="var" title="vasati (bj, pts1)" id="note494">sammati</span>. Atha kho, rājañña, aññataro <span class="var" title="janapado satthavāso (s1–3, km) | janapadapadeso (pts1)" id="note495">janapade sattho</span> vuṭṭhāsi. Atha kho so <span class="var" title="satthavāso (s1–3, km)" id="note496">sattho</span> tassa aggikassa jaṭilassa assamassa sāmantā ekarattiṁ vasitvā pakkāmi. Atha kho, rājañña, tassa aggikassa jaṭilassa etadahosi: 'yannūnāhaṁ yena so satthavāso tenupasankameyyaṁ, appeva nāmettha kiñci upakaraṇaṁ adhigaccheyyan'ti. </p>
<hr>
<p>Atha kho so aggiko jaṭilo kālasseva vuṭṭhāya yena so satthavāso tenupasankami; upasankamitvā addasa tasmiṁ satthavāse dāhāraṁ kumāraṁ mandaṁ uttānaseyyakaṁ chaḍḍitaṁ. Disvānassa etadahosi: 'na kho me taṁ patirūpaṁ yaṁ me pekkhamānassa manussabhūto kālaṁkareyya; yannūnāhaṁ imaṁ dārakaṁ assamaṁ netvā āpādeyyaṁ poseyyaṁ vaḍḍheyyan'ti. Atha kho so aggiko jaṭilo taṁ dārakaṁ assamaṁ netvā āpādesi posesi vaḍḍhesi. </p>
<p>Yadā so dārako dasavassuddesiko vā <span class="var" title="ahosi (?)" id="note497">hoti</span> dvādasavassuddesiko vā, atha kho tassa aggikassa jaṭilassa janapade kañcideva karaṇīyaṁ uppajji. Atha kho so aggiko jaṭilo taṁ dārakaṁ etadavoca: 'icchāmahaṁ, tāta, <span class="var" title="nagaraṁ (mr)" id="note498">janapadaṁ</span> gantuṁ; aggiṁ, tāta, paricareyyāsi. Mā ca te aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsī'ti. Atha kho so aggiko jaṭilo taṁ dārakaṁ evaṁ anusāsitvā janapadaṁ agamāsi. Tassa khiḍḍāpasutassa aggi nibbāyi.</p>
<hr>
<p><span class="parno">29</span>Atha kho tassa dārakassa etadahosi: 'pitā kho maṁ evaṁ avaca: "aggiṁ, tāta, paricareyyāsi. Mā ca te aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsī"ti. Yannūnāhaṁ aggiṁ nibbattetvā aggiṁ paricareyyan'ti. </p>
<p>Atha kho so dārako araṇisahitaṁ vāsiyā tacchi: 'appeva nāma aggiṁ adhigaccheyyan'ti. Neva so aggiṁ adhigacchi.</p>
<hr>
<p>Araṇisahitaṁ dvidhā phālesi, tidhā phālesi, catudhā phālesi, pañcadhā phālesi, dasadhā phālesi, <span class="var" title="vīsatidhā (s1–3, km)" id="note499">satadhā</span> phālesi, sakalikaṁ sakalikaṁ akāsi, sakalikaṁ sakalikaṁ karitvā udukkhale koṭṭesi, udukkhale koṭṭetvā mahāvāte<span class="var" title="opuṇi (bj) | ophuni (s1–3, km, mr)" id="note500">opuni</span>: 'appeva nāma aggiṁ adhigaccheyyan'ti. Neva so aggiṁ adhigacchi.</p>
<p><span class="parno">30</span>Atha kho so aggiko jaṭilo janapade taṁ karaṇīyaṁ tīretvā yena sako assamo tenupasankami; upasankamitvā taṁ dārakaṁ etadavoca: 'kacci te, tāta, aggi na nibbuto'ti? 'Idha me, tāta, khiḍḍāpasutassa aggi nibbāyi. Tassa me etadahosi: "pitā kho maṁ evaṁ avaca aggiṁ, tāta, paricareyyāsi. Mā ca te, tāta, aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ pari­careyyāsīti. Yannūnāhaṁ aggiṁ nibbattetvā aggiṁ paricareyyan"ti. Atha khvāhaṁ, tāta, araṇisahitaṁ vāsiyā tacchiṁ: "appeva nāma aggiṁ adhigaccheyyan"ti. Nevāhaṁ aggiṁ adhigacchiṁ. Araṇisahitaṁ dvidhā phālesiṁ, tidhā phālesiṁ, catudhā phālesiṁ, pañcadhā phālesiṁ, dasadhā phālesiṁ, satadhā phālesiṁ, sakalikaṁ sakalikaṁ akāsiṁ, sakalikaṁ sakalikaṁ karitvā udukkhale koṭṭesiṁ, udukkhale koṭṭetvā mahāvāte opuniṁ: "appeva nāma aggiṁ adhigaccheyyan"ti. Nevāhaṁ aggiṁ adhigacchin'ti. Atha kho tassa aggikassa jaṭilassa etadahosi: 'yāva bālo ayaṁ dārako abyatto, kathañhi nāma ayoniso aggiṁ gavesissatī'ti. </p>
<hr>
<p>Tassa pekkhamānassa araṇisahitaṁ gahetvā aggiṁ nibbattetvā taṁ dārakaṁ etadavoca: 'evaṁ kho, tāta, aggi nibbattetabbo. Na tveva yathā tvaṁ bālo abyatto ayoniso aggiṁ gavesī'ti. Evameva kho tvaṁ, rājañña, bālo abyatto ayoniso paralokaṁ gavesissasi. Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ, paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ, mā te ahosi dīgharattaṁ ahitāya dukkhāyā"ti.</p>
<p><span class="parno">31</span>"Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ. Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: 'pāyāsi rājañño evaṁvādī evaṁdiṭṭhī: "itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko"'ti. Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro: 'yāva bālo pāyāsi rājañño abyatto duggahitagāhī'ti. Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī"ti.</p>
<h4>2.11. Dvesatthavāha­upamā</h4>
<p><span class="parno">32</span>"Tena hi, rājañña, upamaṁ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṁ ājānanti. </p>
<p>Bhūtapubbaṁ, rājañña, mahāsakaṭasattho sakaṭasahassaṁ puratthimā janapadā pacchimaṁ janapadaṁ agamāsi. So yena yena gacchi, khippaṁyeva pariyādiyati tiṇakaṭṭhodakaṁ haritakapaṇṇaṁ. Tasmiṁ kho pana satthe dve satthavāhā ahesuṁ eko pañcannaṁ sakaṭasatānaṁ, eko pañcannaṁ sakaṭasatānaṁ. Atha kho tesaṁ satthavāhānaṁ etadahosi: 'ayaṁ kho mahāsakaṭasattho sakaṭasahassaṁ; te mayaṁ yena yena gacchāma, khippameva pariyādiyati tiṇakaṭṭhodakaṁ haritakapaṇṇaṁ. Yannūna mayaṁ imaṁ satthaṁ dvidhā vibhajeyyāma — ekato pañca sakaṭasatāni ekato pañca sakaṭasatānī'ti. Te taṁ satthaṁ dvidhā <span class="var" title="vibhajesuṁ (mr)" id="note501">vibhajiṁsu</span> ekato pañca sakaṭasatāni, ekato pañca sakaṭasatāni. </p>
<p>Eko satthavāho bahuṁ tiṇañca kaṭṭhañca udakañca āropetvā satthaṁ <span class="var" title="pāyāpesi (pts1)" id="note502">payāpesi</span>. Dvīhatīhapayāto kho pana so sattho addasa purisaṁ kāḷaṁ <span class="var" title="lohitakkhiṁ (s1–3, km, pts1)" id="note503">lohitakkhaṁ</span><span class="var" title="āsannaddhakalāpaṁ (s1–3, km) | apanaddhakalāpaṁ (pts1)" id="note504">sannaddhakalāpaṁ</span> kumudamāliṁ allavatthaṁ allakesaṁ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṁ āgacchantaṁ, disvā etadavoca: 'kuto, bho, āgacchasī'ti? </p>
<hr>
<p>'Amukamhā janapadā'ti. </p>
<p>'Kuhiṁ gamissasī'ti? </p>
<p>'Amukaṁ nāma janapadan'ti. </p>
<p>'Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho'ti? </p>
<hr>
<p>'Evaṁ, bho, purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā'ti.</p>
<p><span class="parno">33</span>Atha kho so satthavāho satthike āmantesi: 'ayaṁ, bho, puriso evamāha: "purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā"ti. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi satthaṁ payāpethā'ti. </p>
<p>'Evaṁ, bho'ti kho te satthikā tassa satthavāhassa paṭissutvā chaḍḍetvā purāṇāni tiṇāni kaṭṭhāni udakāni lahubhārehi sakaṭehi satthaṁ payāpesuṁ. </p>
<p>Te paṭhamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā. Dutiyepi satthavāse … tatiyepi satthavāse … catutthepi satthavāse … pañcamepi satthavāse … chaṭṭhepi satthavāse … sattamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā. Sabbeva anayabyasanaṁ āpajjiṁsu. Ye ca tasmiṁ satthe ahesuṁ manussā vā pasū vā, sabbe so yakkho amanusso bhakkhesi. Aṭṭhikāneva sesāni.</p>
<hr>
<p><span class="parno">34</span>Yadā aññāsi dutiyo satthavāho: 'bahunikkhanto kho, bho, dāni so sattho'ti bahuṁ tiṇañca kaṭṭhañca udakañca āropetvā satthaṁ payāpesi. Dvīhatīhapayāto kho pana so sattho addasa purisaṁ kāḷaṁ lohitakkhaṁ sannaddhakalāpaṁ kumudamāliṁ allavatthaṁ allakesaṁ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṁ āgacchantaṁ, disvā etadavoca: 'kuto, bho, āgacchasī'ti? </p>
<p>'Amukamhā janapadā'ti. </p>
<p>'Kuhiṁ gamissasī'ti? </p>
<p>'Amukaṁ nāma janapadan'ti. </p>
<p>'Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho'ti? </p>
<hr>
<p>'Evaṁ, bho, purato kantāre mahāmegho abhippavuṭṭho. Āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā'ti.</p>
<p><span class="parno">35</span>Atha kho so satthavāho satthike āmantesi: 'ayaṁ, bho, puriso evamāha: "purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha; mā yoggāni kilamitthā"ti. Ayaṁ bho puriso neva amhākaṁ mitto, na ñātisālohito, kathaṁ mayaṁ imassa saddhāya gamissāma. Na vo chaḍḍetabbāni purāṇāni tiṇāni kaṭṭhāni udakāni, yathābhatena bhaṇḍena satthaṁ payāpetha. Na no purāṇaṁ chaḍḍessāmā'ti. </p>
<p>'Evaṁ, bho'ti kho te satthikā tassa satthavāhassa paṭissutvā yathābhatena bhaṇḍena satthaṁ payāpesuṁ. </p>
<p>Te paṭhamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā. Dutiyepi satthavāse … tatiyepi satthavāse … catutthepi satthavāse … pañcamepi satthavāse … chaṭṭhepi satthavāse … sattamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā. Tañca satthaṁ addasaṁsu anayabyasanaṁ āpannaṁ. Ye ca tasmiṁ satthepi ahesuṁ manussā vā pasū vā, tesañca aṭṭhikāneva addasaṁsu tena yakkhena amanussena bhakkhitānaṁ.</p>
<hr>
<p><span class="parno">36</span>Atha kho so satthavāho satthike āmantesi: 'ayaṁ kho, bho, sattho anayabyasanaṁ āpanno, yathā taṁ tena bālena satthavāhena pariṇāyakena. Tena hi, bho, yānamhākaṁ satthe appasārāni paṇiyāni, tāni chaḍḍetvā, yāni imasmiṁ satthe mahāsārāni paṇiyāni, tāni ādiyathā'ti. </p>
<p>'Evaṁ, bho'ti kho te satthikā tassa satthavāhassa paṭissutvā yāni sakasmiṁ satthe appasārāni paṇiyāni, tāni chaḍḍetvā yāni tasmiṁ satthe mahāsārāni paṇiyāni, tāni ādiyitvā sotthinā taṁ kantāraṁ nitthariṁsu, yathā taṁ paṇḍitena satthavāhena pariṇāyakena.</p>
<hr>
<p>Evameva kho tvaṁ, rājañña, bālo abyatto anayabyasanaṁ āpajjissasi ayoniso paralokaṁ gavesanto, seyyathāpi so purimo satthavāho. Yepi <span class="var" title="te (mr)" id="note505">tava</span> sotabbaṁ <span class="var" title="saddahātabbaṁ (bj, pts1, mr)" id="note506">saddhātabbaṁ</span> maññissanti, tepi anayabyasanaṁ āpajjissanti, seyyathāpi te satthikā. Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ. Mā te ahosi dīgharattaṁ ahitāya dukkhāyā"ti.</p>
<p><span class="parno">37</span>"Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ. Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: 'pāyāsi rājañño evaṁvādī evaṁdiṭṭhī: "itipi natthi paro loko … pe … vipāko"'ti. Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro: 'yāva bālo pāyāsi rājañño, abyatto duggahitagāhī'ti. Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī"ti.</p>
<h4>2.12. Gūthabhārika­upamā</h4>
<p><span class="parno">38</span>"Tena hi, rājañña, upamaṁ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṁ ājānanti. </p>
<p>Bhūtapubbaṁ, rājañña, aññataro sūkaraposako puriso sakamhā gāmā aññaṁ gāmaṁ agamāsi. Tattha addasa pahūtaṁ sukkhagūthaṁ chaḍḍitaṁ. Disvānassa etadahosi: 'ayaṁ kho pahūto sukkhagūtho chaḍḍito, mama ca<span class="var" title="sūkarānaṁ bhakkho (s1–3, km)" id="note507">sūkarabhattaṁ</span>; yannūnāhaṁ ito sukkhagūthaṁ hareyyan'ti. So uttarāsangaṁ pattharitvā pahūtaṁ sukkhagūthaṁ ākiritvā bhaṇḍikaṁ bandhitvā sīse <span class="var" title="uccoropetvā (s1–3, km) | uccāropetvā (mr)" id="note508">ubbāhetvā</span> agamāsi. Tassa antarāmagge mahāakālamegho pāvassi. So uggharantaṁ paggharantaṁ yāva agganakhā gūthena makkhito gūthabhāraṁ ādāya agamāsi. </p>
<hr>
<p>Tamenaṁ manussā disvā evamāhaṁsu: 'kacci no tvaṁ, bhaṇe, ummatto, kacci viceto, kathañhi nāma uggharantaṁ paggharantaṁ yāva agganakhā gūthena makkhito gūthabhāraṁ harissasī'ti. </p>
<p>'Tumhe khvettha, bhaṇe, ummattā, tumhe vicetā, tathā hi pana me sūkarabhattan'ti. </p>
<p>Evameva kho tvaṁ, rājañña, <span class="var" title="gūthahārikūpamo (bj, pts1) | gūthadārikupamo (km)" id="note509">gūthabhārikūpamo</span> maññe paṭibhāsi. Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ. Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ. Mā te ahosi dīgharattaṁ ahitāya dukkhāyā"ti.</p>
<hr>
<p><span class="parno">39</span>"Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ. Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: 'pāyāsi rājañño evaṁvādī evaṁdiṭṭhī: "itipi natthi paro loko … pe … vipāko"'ti. Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro: 'yāva bālo pāyāsi rājañño abyatto duggahitagāhī'ti. Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī"ti.</p>
<h4>2.13. Akkhadhuttaka­upamā</h4>
<p><span class="parno">40</span>"Tena hi, rājañña, upamaṁ te karissāmi, upamāya midhekacce viññū purisā bhāsitassa atthaṁ ājānanti. </p>