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<h2>Sutta Pitaka</h2>
<h3>Digha Nikaya – The Long Discourses</h3>
<h3>DN24: Pāṭika Sutta – About Pāṭikaputta</h3>
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<li>© Translated from the Pali by Bhante Sujato.<br><a href="../home/copyright.html#sc">(More copyright information)</a>
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<section class="raw_sutta">
<div lang="en">
<h2>1. On Sunakkhatta </h2>
<p><span class="parno">1</span><span>So I have heard. </span>At one time the Buddha was staying in the land of the Mallas, near the Mallian town named Anupiya. Then the Buddha put on his outer robe in the morning and, taking his bowl and robe, entered Anupiya for alms. Then it occurred to him, “It’s too early to wander for alms in Anupiya. Why don’t I go to the wanderer Bhaggavagotta’s monastery to visit him?”</p>
<p><span class="parno">2</span>So that’s what he did. Then the wanderer Bhaggavagotta said to the Buddha, “Come, Blessed One! Welcome, Blessed One! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, this seat is ready.”</p>
<p>The Buddha sat on the seat spread out, while Bhaggavagotta took a low seat, sat to one side, and said to the Buddha, “Sir, a few days ago Sunakkhatta the Licchavi came to me and said: ‘Now, Bhaggava, I have rejected the Buddha. Now I no longer live dedicated to him.’ Sir, is what Sunakkhatta said true?”</p>
<p>“Indeed it is, Bhaggava.</p>
<hr>
<p><span class="parno">3</span>A few days ago Sunakkhatta the Licchavi came to me, bowed, sat down to one side, and said: ‘Now I reject the Buddha! Now I shall no longer live dedicated to you.’</p>
<p>When Sunakkhatta said this, I said to him, ‘But Sunakkhatta, did I ever say to you: “Come, live dedicated to me”?’</p>
<p>‘No, sir.’</p>
<p>‘Or did you ever say to me: “Sir, I shall live dedicated to the Buddha”?’</p>
<p>‘No, sir.’</p>
<hr>
<p>‘So it seems that I did not ask you to live dedicated to me, nor did you say you would live dedicated to me. In that case, you silly man, are you really in a position to be rejecting anything? See how far you have strayed!’</p>
<hr>
<p><span class="parno">4</span>‘But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.’</p>
<p>‘But Sunakkhatta, did I ever say to you: “Come, live dedicated to me and I will perform a superhuman demonstration of psychic power for you”?’</p>
<p>‘No, sir.’</p>
<hr>
<p>‘Or did you ever say to me: “Sir, I shall live dedicated to the Buddha, and the Buddha will perform a superhuman demonstration of psychic power for me”?’</p>
<p>‘No, sir.’</p>
<hr>
<p>‘So it seems that I did not ask this of you, and you did not require it of me. In that case, you silly man, are you really in a position to be rejecting anything? </p>
<hr>
<p>What do you think, Sunakkhatta? Whether or not there is a demonstration of psychic power, does my teaching lead someone who practices it to the goal of the complete ending of suffering?’</p>
<p>‘It does, sir.’</p>
<hr>
<p>‘So it seems that whether or not there is a demonstration of psychic power, my teaching leads someone who practices it to the goal of the complete ending of suffering. In that case, what is the point of superhuman demonstrations of psychic power? See how far you have strayed, you silly man!’</p>
<p><span class="parno">5</span>‘But sir, the Buddha never describes the origin of the world to me.’</p>
<p>‘But Sunakkhatta, did I ever say to you: “Come, live dedicated to me and I will describe the origin of the world to you”?’</p>
<p>‘No, sir.’</p>
<p><span class="parno">6</span>‘Or did you ever say to me: “Sir, I shall live dedicated to the Buddha, and the Buddha will describe the origin of the world to me”?’</p>
<p>‘No, sir.’</p>
<hr>
<p><span class="parno">7</span>‘So it seems that I did not ask this of you, and you did not require it of me. In that case, you silly man, are you really in a position to be rejecting anything? </p>
<p>What do you think, Sunakkhatta? Whether or not the origin of the world is described, does my teaching lead someone who practices it to the goal of the complete ending of suffering?’</p>
<p>‘It does, sir.’</p>
<p>‘So it seems that whether or not the origin of the world is described, my teaching leads someone who practices it to the goal of the complete ending of suffering. In that case, what is the point of describing the origin of the world? See how far you have strayed, you silly man!</p>
<hr>
<p><span class="parno">8</span>In many ways, Sunakkhatta, you have praised me like this in the Vajjian capital: “That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.”</p>
<p><span class="parno">9</span>In many ways you have praised the teaching like this in the Vajjian capital: “The teaching is well explained by the Buddha — visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”</p>
<p><span class="parno">10</span>In many ways you have praised the Saṅgha like this in the Vajjian capital: “The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.”</p>
<p><span class="parno">11</span>I declare this to you, Sunakkhatta, I announce this to you! There will be those who say that Sunakkhatta was unable to lead the spiritual life under the ascetic Gotama. That’s why he rejected the training and returned to a lesser life. That’s what they’ll say.’</p>
<p><span class="parno">12</span>Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell.</p>
<h2>2. On Korakkhattiya </h2>
<p><span class="parno">13</span>Bhaggava, this one time I was staying in the land of the Thūlus where they have a town named Uttarakā. Then I put on his outer robe in the morning and, taking my bowl and robe, entered Uttarakā for alms with Sunakkhatta the Licchavi as my second monk. Now at that time the naked ascetic Korakkhattiya had taken a vow to behave like a dog. When food is tossed on the ground, he gets down on all fours, eating and devouring it just with his mouth.</p>
<p>Sunakkhatta saw him doing this and thought, ‘That ascetic is a true holy man!’</p>
<hr>
<p><span class="parno">14</span>Then, knowing what Sunakkhatta was thinking, I said to him, ‘Don’t you claim to be an ascetic, a follower of the Sakyan, you silly man?’</p>
<p>‘But why does the Buddha say this to me?’</p>
<p>‘When you saw that naked ascetic Korakkhattiya, didn’t you think, “That ascetic is a true holy man!”?’</p>
<hr>
<p>‘Yes, sir. But sir, are you jealous of the perfected ones?’</p>
<p><span class="parno">15</span>‘I’m not jealous of the perfected ones, you silly man. Rather, you should give up this harmful misconception that has arisen in you. Don’t create lasting harm and suffering for yourself!</p>
<p>That naked ascetic Korakkhattiya, who you imagine to be a true holy man, will die of flatulence in seven days. And when he dies, he’ll be reborn in the very lowest rank of demons, named the Kālakañjas. And they’ll throw him in the charnel ground on a clump of vetiver. If you wish, Sunakkhatta, go to Korakkhattiya and ask him whether he knows his own destiny. It’s possible that he will answer: “Reverend Sunakkhatta, I know my own destiny. I’ll be reborn in the very lowest rank of demons, named the Kālakañjas.”’</p>
<p><span class="parno">16</span>So, Bhaggava, Sunakkhatta went to see Korakkhattiya and said to him, ‘Reverend Korakkhattiya, the ascetic Gotama has declared that you will die of flatulence in seven days. And when you die, you’ll be reborn in the very lowest rank of demons, named the Kālakañjas. And when you die, they’ll throw you in the charnel ground on a clump of vetiver. But by eating just a little food and drinking just a little water, you’ll prove what the ascetic Gotama says to be false.’</p>
<p><span class="parno">17</span>Then Sunakkhatta counted up the days until the seventh day, as happens when you have no faith in the Realized One. But on the seventh day, the naked ascetic Korakkhattiya died of flatulence. And when he passed away, he was reborn in the very lowest rank of demons, named the Kālakañjas. And when he passed away, they threw him in the charnel ground on a clump of vetiver.</p>
<p><span class="parno">18</span>Sunakkhatta the Licchavi heard about this. So he went to see Korakkhattiya in the charnel ground on the clump of vetiver. There he struck Korakkhattiya with his fist three times, ‘Reverend Korakkhattiya, do you know your destiny?’</p>
<p>Then Korakkhattiya got up, rubbing his back with his hands, and said, ‘Reverend Sunakkhatta, I know my own destiny. I’ve been reborn in the very lowest rank of demons, named the Kālakañjas.’ After speaking, he fell flat right there.</p>
<p><span class="parno">19</span>Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘What do you think, Sunakkhatta? Did the declaration I made about Korakkhattiya turn out to be correct, or not?’</p>
<hr>
<p>‘It turned out to be correct.’</p>
<p>‘What do you think, Sunakkhatta? If that is so, has a superhuman demonstration of psychic power been performed or not?’</p>
<hr>
<p>‘Clearly, sir, a superhuman demonstration of psychic power has been performed.’</p>
<hr>
<p>‘Though I performed such a superhuman demonstration of psychic power you say this: “But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.” See how far you have strayed!’ Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell.</p>
<h2>3. On the Naked Ascetic Kaḷāramaṭṭaka </h2>
<p><span class="parno">20</span>This one time, Bhaggava, I was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time the naked ascetic Kaḷāramaṭṭaka was residing in Vesālī. And in the Vajjian capital he had reached the peak of material possessions and fame. He had undertaken these seven vows. ‘As long as I live, I will be a naked ascetic, not wearing clothes. As long as I live, I will be celibate, not having sex. As long as I live, I will consume only meat and alcohol, not eating rice and porridge. And I will not go past the following tree shrines near Vesālī: the Udena shrine to the east, the Gotamaka to the south, the Sattamba to the west, and the Bahuputta to the north.’ And it was due to undertaking these seven vows that he had reached the peak of material possessions and fame.</p>
<p><span class="parno">21</span>So, Bhaggava, Sunakkhatta went to see Kaḷāramaṭṭaka and asked him a question. But when he couldn’t answer it, he displayed irritation, hate, and bitterness. So Sunakkhatta thought, ‘I’ve offended the holy man, the perfected one, the ascetic. I mustn’t create lasting harm and suffering for myself!’</p>
<hr>
<p><span class="parno">22</span>Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘Don’t you claim to be an ascetic, a follower of the Sakyan, you silly man?’</p>
<p>‘But why does the Buddha say this to me?’</p>
<hr>
<p>‘Didn’t you go to see the naked ascetic Kaḷāramaṭṭaka and ask him a question? But when he couldn’t answer it, he displayed irritation, hate, and bitterness. Then you thought, “I’ve offended the holy man, the perfected one, the ascetic. I mustn’t create lasting harm and suffering for myself!”’ ‘Yes, sir. But sir, are you jealous of perfected ones?’</p>
<hr>
<p><span class="parno">23</span>‘I’m not jealous of the perfected ones, you silly man. Rather, you should give up this harmful misconception that has arisen in you. Don’t create lasting harm and suffering for yourself!</p>
<hr>
<p>That naked ascetic Kaḷāramaṭṭaka, who you imagine to be a true holy man, will shortly be clothed, living with a partner, eating rice and porridge, having gone past all the shrines near Vesālī. And he will die after losing all his fame.’</p>
<p><span class="parno">24</span>And that’s exactly what happened.</p>
<hr>
<p><span class="parno">25</span>Sunakkhatta heard about this. He came to me, bowed, and sat down to one side. I said to him, ‘What do you think, Sunakkhatta? Did the declaration I made about Kaḷāramaṭṭaka turn out to be correct, or not?’</p>
<hr>
<p>‘It turned out to be correct.’</p>
<p>‘What do you think, Sunakkhatta? If that is so, has a superhuman demonstration of psychic power been performed or not?’</p>
<p>‘Clearly, sir, a superhuman demonstration of psychic power has been performed.’</p>
<hr>
<p>‘Though I perform such a superhuman demonstration of psychic power you say this: “But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.” See how far you have strayed!’ Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell.</p>
<h2>4. On the Naked Ascetic Pāṭikaputta </h2>
<p><span class="parno">26</span>This one time, Bhaggava, I was staying right there near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time the naked ascetic Pāṭikaputta was residing in Vesālī. And in the Vajjian capital he had reached the peak of material possessions and fame. He was telling a crowd in Vesālī: ‘Both the ascetic Gotama and I speak from knowledge. One who speaks from knowledge ought to display a superhuman demonstration of psychic power to another who speaks from knowledge. If the ascetic Gotama meets me half-way, there we should both perform a superhuman demonstration of psychic power. If he performs one demonstration of psychic power, I’ll perform two. If he performs two, I’ll perform four. If he performs four, I’ll perform eight. However many demonstrations of psychic power the ascetic Gotama performs, I’ll perform double.’</p>
<hr>
<p><span class="parno">27</span>Then Sunakkhatta came to me, bowed, sat down to one side, and told me of all this.</p>
<hr>
<p><span class="parno">28</span>I said to him, ‘Sunakkhatta, the naked ascetic Pāṭikaputta is not capable of coming into my presence, unless he gives up that statement and that intention, and lets go of that view. If he thinks he can come into my presence without giving up those things, his head may explode.’</p>
<p><span class="parno">29</span>‘Careful what you say, Blessed One! Careful what you say, Holy One!’</p>
<p>‘But why do you say this to me, Sunakkhatta?’</p>
<hr>
<p>‘Sir, the Buddha has definitively asserted that Pāṭikaputta is not capable of coming into the Buddha’s presence, otherwise his head may explode. But Pāṭikaputta might come into the Buddha’s presence in disguise, proving the Buddha wrong.’</p>
<hr>
<p><span class="parno">30</span>‘Sunakkhatta, would the Realized One make an ambiguous statement?’</p>
<p><span class="parno">31</span>‘But sir, did you make that statement after comprehending Pāṭikaputta’s mind with your mind? Or did deities tell you about it?’</p>
<hr>
<p><span class="parno">32-34</span>‘Both, Sunakkhatta. For Ajita the Licchavi general has recently passed away and been reborn in the host of the Thirty-Three. He came and told me this, “The naked ascetic Pāṭikaputta is shameless, sir, he is a liar. For he has declared of me in the Vajjian capital: ‘Ajita the Licchavi general has been reborn in the Great Hell.’</p>
<hr>
<p><span class="parno">35</span>But that is not true — I have been reborn in the host of the Thirty-Three. The naked ascetic Pāṭikaputta is shameless, sir, he is a liar. Pāṭikaputta is not capable of coming into the Buddha’s presence, otherwise his head may explode.”</p>
<hr>
<p><span class="parno">36</span>Thus I both made that statement after comprehending Pāṭikaputta’s mind with my mind, and deities told me about it.</p>
<hr>
<p><span class="parno">37</span>So Sunakkhatta, I’ll wander for alms in Vesālī. After the meal, on my return from alms-round, I’ll go to Pāṭikaputta’s monastery for the day’s meditation. Now you may tell him, if you so wish.’</p>
<h2>5. On Demonstrations of Psychic Power </h2>
<p><span class="parno">38</span>Then, Bhaggava, I put on his outer robe in the morning and, taking my bowl and robe, entered Vesālī for alms. After the meal, on my return from alms-round, I went to Pāṭikaputta’s monastery for the day’s meditation. Then Sunakkhatta rushed into Vesālī to see the very well-known Licchavis and said to them, ‘Sirs, after his alms-round, the Buddha has gone to Pāṭikaputta’s monastery for the day’s meditation. Come forth, sirs, come forth! There will be a superhuman demonstration of psychic power by the holy ascetics!’ So the very well-known Licchavis thought, ‘It seems there will be a superhuman demonstration of psychic power by the holy ascetics! Let’s go!’</p>
<p><span class="parno">39</span>Then he went to see the very well-known well-to-do brahmins, rich householders, and ascetics and brahmins who follow various other paths, and said the same thing. They all said, ‘It seems there will be a superhuman demonstration of psychic power by the holy ascetics! Let’s go!’</p>
<hr>
<p><span class="parno">40</span>Then all those very well-known people went to Pāṭikaputta’s monastery. That assembly was large, Bhaggava; there were many hundreds, many thousands of them.</p>
<p><span class="parno">41</span>Pāṭikaputta heard, ‘It seems that very well-known Licchavis, well-to-do brahmins, rich householders, and ascetics and brahmins who follow various other paths have come forth. And the ascetic Gotama is sitting in my monastery for the day’s meditation.’ When he heard that, he became frightened, scared, his hair standing on end. In fear he went to the Pale-Moon Ebony Trunk Monastery of the wanderers.</p>
<hr>
<p><span class="parno">42</span>The assembly heard of this, and instructed a man, </p>
<hr>
<p><span class="parno">43</span>‘Come, my man, go to see Pāṭikaputta at the Pale-Moon Ebony Trunk Monastery and say to him, “Come forth, Reverend Pāṭikaputta! All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation. For you stated this in the assembly at Vesālī: ‘Both the ascetic Gotama and I speak from knowledge. One who speaks from knowledge ought to display a superhuman demonstration of psychic power to another who speaks from knowledge. If the ascetic Gotama meets me half-way, there we should both perform a superhuman demonstration of psychic power. If he performs one demonstration of psychic power, I’ll perform two. If he performs two, I’ll perform four. If he performs four, I’ll perform eight. However many demonstrations of psychic power the ascetic Gotama performs, I’ll perform double.’ Come forth, Reverend Pāṭikaputta, half-way. The ascetic Gotama has come the first half, and is sitting in your monastery.”’</p>
<hr>
<p><span class="parno">44</span>‘Yes, sir,’ replied that man, and delivered the message.</p>
<hr>
<p><span class="parno">45</span>When he had spoken, Pāṭika said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat. Then that man said to Pāṭikaputta, ‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? You say “I’m coming, sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’ And as he was speaking, Pāṭika said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat.</p>
<hr>
<p><span class="parno">46</span>When that man knew that Pāṭikaputta had lost, he returned to the assembly and said, ‘Pāṭikaputta has lost, sirs. He says “I’m coming, sir, I’m coming!” But wriggle as he might, he can’t get up from his seat.’ When he said this, I said to the assembly, ‘The naked ascetic Pāṭikaputta is not capable of coming into my presence, unless he gives up that statement and that intention, and lets go of that view. If he thinks he can come into my presence without giving up those things, his head may explode.’</p>
<hr>
<p>The first recitation section is finished.</p>
<hr>
<p><span class="parno">47</span>Then, Bhaggava, a certain Licchavi minister stood up and said to the assembly, ‘Well then, sirs, wait a moment, I’ll go. Hopefully I’ll be able to lead Pāṭikaputta back to the assembly.’</p>
<p><span class="parno">48</span>So that minister went to see Pāṭikaputta and said, ‘Come forth, Reverend Pāṭikaputta! It’s best for you to come forth. All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation. You said you’d meet the ascetic Gotama half-way. The ascetic Gotama has come the first half, and is sitting in your monastery. The ascetic Gotama has told the assembly that you’re not capable of coming into his presence. Come forth, Pāṭikaputta! When you come forth we’ll make you win and the ascetic Gotama lose.’</p>
<p><span class="parno">49</span>When he had spoken, Pāṭikaputta said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat. Then the minister said to Pāṭikaputta, ‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? You say “I’m coming, sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’ And as he was speaking, Pāṭikaputta said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat.</p>
<p><span class="parno">50</span>When the Licchavi minister knew that Pāṭikaputta had lost, he returned to the assembly and said, ‘Pāṭikaputta has lost, sirs.’ When he said this, I said to the assembly, ‘Pāṭikaputta is not capable of coming into my presence, otherwise his head may explode. Even if the good Licchavis were to think, “Let’s bind Pāṭikaputta with straps and drag him with a pair of oxen!” But either the straps will break or Pāṭikaputta will.’</p>
<hr>
<p><span class="parno">51</span>Then, Bhaggava, Jāliya, the pupil of the wood-bowl ascetic, stood up and said to the assembly, ‘Well then, sirs, wait a moment, I’ll go. Hopefully I’ll be able to lead Pāṭikaputta back to the assembly.’</p>
<p><span class="parno">52</span>So Jāliya went to see Pāṭikaputta and said, ‘Come forth, Reverend Pāṭikaputta! It’s best for you to come forth. All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation. You said you’d meet the ascetic Gotama half-way. The ascetic Gotama has come the first half, and is sitting in your monastery. The ascetic Gotama has told the assembly that you’re not capable of coming into his presence. And he said that even if the Licchavis try to bind you with straps and drag you with a pair of oxen, either the straps will break or you will. Come forth, Pāṭikaputta! When you come forth we’ll make you win and the ascetic Gotama lose.’</p>
<p><span class="parno">53</span>When he had spoken, Pāṭikaputta said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat. Then Jāliya said to Pāṭikaputta, ‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? You say “I’m coming, sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’ And as he was speaking, Pāṭikaputta said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat.</p>
<hr>
<p><span class="parno">54</span>When Jāliya knew that Pāṭikaputta had lost, he said to him,</p>
<hr>
<p><span class="parno">55</span>‘Once upon a time, Reverend Pāṭikaputta, it occurred to a lion, king of beasts, “Why don’t I make my lair near a certain forest? Towards evening I can emerge from my den, yawn, look all around the four directions, roar my lion’s roar three times, and set out on the hunt. Having slain the very best of the deer herd, and eaten the most tender flesh, I could return to my den.”</p>
<hr>
<p><span class="parno">56</span>And so that’s what he did.</p>
<hr>
<p><span class="parno">57</span>Now, there was an old jackal who had grown fat on the lion’s leavings, becoming arrogant and strong. He thought, “What does the lion, king of beasts, have that I don’t? Why don’t I make my lair near a certain forest? Towards evening I can emerge from my den, yawn, look all around the four directions, roar my lion’s roar three times, and set out on the hunt. Having slain the very best of the deer herd, and eaten the most tender flesh, I could return to my den.”</p>
<p><span class="parno">58</span>And so that’s what he did. But when he tried to roar a lion’s roar, he only managed to squeal and yelp like a jackal. And what is a pathetic jackal’s squeal next to the roar of a lion?</p>
<hr>
<p><span class="parno">59</span>In the same way, reverend, while living on the harvest of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha! Who are the pathetic Pāṭikaputtas to attack the Realized Ones, the perfected ones, the fully awakened Buddhas?’</p>
<p><span class="parno">60</span>When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, he said to him:</p>
<hr>
<div class="verse">
<p><span class="parno">61</span>‘Seeing himself as equal to the lion, <br>
the jackal presumed “I’m the king of the beasts!” <br>
But in reality he only managed to yelp, <br>
and what’s a sad jackal’s squeal to the roar of a lion?</p>
</div>
<p><span class="parno">62</span>In the same way, reverend, while living on the harvest of the Holy One, you presume to attack him!’</p>
<p><span class="parno">63</span>When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, he said to him:</p>
<hr>
<div class="verse">
<p><span class="parno">64</span>‘Following in the steps of another, <br>
seeing himself grown fat on scraps, <br>
until he doesn’t even see himself, <br>
the jackal presumes he’s a tiger.</p>
</div>
<div class="verse">
<p><span class="parno">65</span>But in reality he only managed to yelp, <br>
and what’s a sad jackal’s squeal to the roar of a lion?</p>
</div>
<hr>
<p><span class="parno">66</span>In the same way, reverend, while living on the harvest of the Holy One, you presume to attack him!’</p>
<p><span class="parno">67</span>When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, he said to him:</p>
<hr>
<div class="verse">
<p><span class="parno">68</span>
‘Gorged on frogs, and mice from the barn, <br>
and carcasses tossed in the cemetery, <br>
thriving in the great, empty wood, <br>
the jackal presumed “I’m the king of the beasts!” <br>
But in reality he only managed to yelp, <br>
and what’s a sad jackal’s squeal to the roar of a lion?</p>
</div>
<p><span class="parno">69</span>In the same way, reverend, while living on the harvest of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha! Who are the pathetic Pāṭikaputtas to attack the Realized Ones, the perfected ones, the fully awakened Buddhas?’</p>
<p><span class="parno">70</span>When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, he returned to the assembly and said, ‘Pāṭikaputta has lost, sirs. He says “I’m coming, sir, I’m coming!” But wriggle as he might, he can’t get up from his seat.’</p>
<hr>
<p><span class="parno">71</span>When he said this, I said to the assembly, ‘The naked ascetic Pāṭikaputta is not capable of coming into my presence, unless he gives up that statement and that intention, and lets go of that view. If he thinks he can come into my presence without giving up those things, his head may explode. The good Licchavis might even think, “Let’s bind Pāṭikaputta with straps and drag him with a pair of oxen!” But either the straps will break or Pāṭikaputta will. Pāṭikaputta is not capable of coming into my presence, otherwise his head may explode.’</p>
<p><span class="parno">72</span>Then, Bhaggava, I educated, encouraged, fired up, and inspired that assembly with a Dhamma talk. I released that assembly from the great bondage, and lifted 84, 000 beings from the great swamp. Next I entered upon the fire element, rose into the sky to the height of seven palm trees, and created a flame another seven palm trees high, blazing and smoking. Finally I landed at the Great Wood, in the hall with the peaked roof.</p>
<p><span class="parno">73</span>Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘What do you think, Sunakkhatta? Did the declaration I made about Pāṭikaputta turn out to be correct, or not?’</p>
<p>‘It turned out to be correct.’</p>
<hr>
<p><span class="parno">74</span>‘What do you think, Sunakkhatta? If that is so, has a superhuman demonstration of psychic power been performed or not?’</p>
<p>‘Clearly, sir, a superhuman demonstration of psychic power has been performed.’</p>
<p>‘Though I perform such a superhuman demonstration of psychic power you say this: “But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.” See how far you have strayed!’</p>
<p><span class="parno">75</span>Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell.</p>
<h2>6. On Describing the Origin of the World </h2>
<p><span class="parno">76</span>Bhaggava, I understand the origin of the world. I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized extinguishment within myself. Directly knowing this, the Realized One does not come to ruin.</p>
<p><span class="parno">77</span>There are some ascetics and brahmins who describe the origin of the world in their tradition as created by the Lord God, by Brahmā. I go up to them and say, ‘Is it really true that this is the venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But how do you describe in your tradition that the origin of the world came about as created by the Lord God, by Brahmā?’ But they cannot answer, and they even question me in return. So I answer them,</p>
<p><span class="parno">78</span>‘There comes a time when, reverends, after a very long period has passed, this cosmos contracts. As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance. There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.</p>
<p><span class="parno">79</span>There comes a time when, after a very long period has passed, this cosmos expands. As it expands an empty mansion of Brahmā appears. Then a certain sentient being — due to the running out of their life-span or merit — passes away from that host of radiant deities and is reborn in that empty mansion of Brahmā. There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.</p>
<p><span class="parno">80</span>But after staying there all alone for a long time, they become dissatisfied and anxious, “Oh, if only another being would come to this state of existence.”</p>
<p>Then other sentient beings — due to the running out of their life-span or merit — pass away from that host of radiant deities and are reborn in that empty mansion of Brahmā in company with that being. There they too are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.</p>
<p><span class="parno">81</span>Now, the being who was reborn there first thinks, “I am Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born. Why is that? Because first I thought, ‘Oh, if only another being would come to this state of existence.’ Such was my heart’s wish, and then these creatures came to this state of existence.”</p>
<hr>
<p><span class="parno">82</span>And the beings who were reborn there later also think, “This must be Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born. And we have been created by him. Why is that? Because we see that he was reborn here first, and we arrived later.”</p>
<p><span class="parno">83</span>And the being who was reborn first is more long-lived, beautiful, and illustrious than those who arrived later.</p>
<p><span class="parno">84</span>It’s possible that one of those beings passes away from that host and is reborn in this state of existence. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.</p>
<p><span class="parno">85</span>They say: “He who is Brahmā — the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born — is permanent, everlasting, eternal, imperishable, remaining the same for all eternity. We who were created by that Brahmā are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.” This is how you describe in your tradition that the origin of the world came about as created by the Lord God, by Brahmā.’</p>
<p>They say, ‘That is what we have heard, Reverend Gotama, just as you say.’</p>
<hr>
<p><span class="parno">86</span>Bhaggava, I understand the origin of the world. I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized extinguishment within myself. Directly knowing this, the Realized One does not come to ruin.</p>
<p><span class="parno">87</span>There are some ascetics and brahmins who describe the origin of the world in their tradition as due to those depraved by play. I go up to them and say, ‘Is it really true that this is the venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But how do you describe in your tradition that the origin of the world came about due to those depraved by play?’ But they cannot answer, and they even question me in return. So I answer them,</p>
<p><span class="parno">88</span>‘Reverends, there are gods named “depraved by play”. They spend too much time laughing, playing, and making merry. And in doing so, they lose their mindfulness, and they pass away from that host of gods.</p>
<hr>
<p><span class="parno">89</span>It’s possible that one of those beings passes away from that host and is reborn in this state of existence. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.</p>
<p><span class="parno">90</span>They say, “The gods not depraved by play don’t spend too much time laughing, playing, and making merry. So they don’t lose their mindfulness, and don’t pass away from that host of gods. They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. But we who were depraved by play spent too much time laughing, playing, and making merry. In doing so, we lost our mindfulness, and passed away from that host of gods. We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.” This is how you describe in your tradition that the origin of the world came about due to those depraved by play.’</p>
<p>They say, ‘That is what we have heard, Reverend Gotama, just as you say.’</p>
<hr>
<p><span class="parno">91</span>Bhaggava, I understand the origin of the world. Directly knowing this, the Realized One does not come to ruin.</p>
<p><span class="parno">92</span>There are some ascetics and brahmins who describe the origin of the world in their tradition as due to those who are malevolent. I go up to them and say, ‘Is it really true that this is the venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But how do you describe in your tradition that the origin of the world came about due to those who are malevolent?’ But they cannot answer, and they even question me in return. So I answer them,</p>
<p><span class="parno">93</span>‘Reverends, there are gods named “malevolent”. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that host of gods.</p>
<p><span class="parno">94</span>It’s possible that one of those beings passes away from that host and is reborn in this state of existence. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.</p>
<p><span class="parno">95</span>They say, “The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that host of gods. They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. But we who were malevolent spent too much time gazing at each other, so our minds grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods. We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.” This is how you describe in your tradition that the origin of the world came about due to those who are malevolent.’</p>
<p>They say, ‘That is what we have heard, Reverend Gotama, just as you say.’</p>
<p><span class="parno">96</span>Bhaggava, I understand the origin of the world. Directly knowing this, the Realized One does not come to ruin.</p>
<hr>
<p><span class="parno">97</span>There are some ascetics and brahmins who describe the origin of the world in their tradition as having arisen by chance. I go up to them and say, ‘Is it really true that this is the venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But how do you describe in your tradition that the origin of the world came about by chance?’ But they cannot answer, and they even question me in return. So I answer them,</p>
<p><span class="parno">98</span>‘Reverends, there are gods named “non-percipient beings”. When perception arises they pass away from that host of gods.</p>
<p><span class="parno">99</span>It’s possible that one of those beings passes away from that host and is reborn in this state of existence. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion of the heart of such a kind that they recollect the arising of perception, but no further.</p>
<p><span class="parno">100</span>They say, “The self and the cosmos arose by chance. Why is that? Because formerly I didn’t exist. Now from not being I’ve changed into being.” This is how you describe in your tradition that the origin of the world came about by chance.’</p>
<p>They say, ‘That is what we have heard, Reverend Gotama, just as you say.’</p>
<p><span class="parno">101</span>I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized extinguishment within myself. Directly knowing this, the Realized One does not come to ruin.</p>
<hr>
<p><span class="parno">102</span>Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the false, hollow, lying, untruthful claim: ‘The ascetic Gotama has a distorted perspective, and so have his monks.</p>
<p>He says, “When one enters and remains in the liberation of the beautiful, at that time one only perceives what is ugly.”</p>
<p>But I don’t say that. I say this: “When one enters and remains in the liberation of the beautiful, at that time one only perceives what is beautiful.”’”</p>
<hr>
<p><span class="parno">103</span>“They are the ones with a distorted perspective, sir, who regard the Buddha and the mendicants in this way. Sir, I am quite confident that the Buddha is capable of teaching me so that I can enter and remain in the liberation on the beautiful.”</p>
<p><span class="parno">104</span>“It’s hard for you to enter and remain in the liberation on the beautiful, since you have a different view, creed, preference, practice, and tradition. Come now, Bhaggava, carefully preserve the confidence that you have in me.”</p>
<p>“If it’s hard for me to enter and remain in the liberation on the beautiful, since I have a different view, creed, preference, practice, and tradition, I shall carefully preserve the confidence that I have in the Buddha.”</p>
<hr>
<p><span class="parno">105</span>That is what the Buddha said. Satisfied, the wanderer Bhaggavagotta was happy with what the Buddha said.</p>
</div>
<div lang="pi">
<h3>1. Sunakkhattavatthu</h3>
<p><span class="parno">1</span>Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā mallesu viharati <span class="var" title="anupiyā nāma (bj) | anuppiyaṁ nāma (s1-3)" id="note1">anupiyaṁ nāma</span> mallānaṁ nigamo. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya anupiyaṁ piṇḍāya pāvisi. Atha kho bhagavato etadahosi: "atippago kho tāva <span class="var" title="anupiyāya (pts1) | anupiyaṁ (mr)" id="note2">anupiyāyaṁ</span> piṇḍāya carituṁ. Yannūnāhaṁ yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasankameyyan"ti.</p>
<p><span class="parno">2</span>Atha kho bhagavā yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasankami. Atha kho bhaggavagotto paribbājako bhagavantaṁ etadavoca: "etu kho, bhante, bhagavā. Svāgataṁ, bhante, bhagavato. Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. Nisīdatu, bhante, bhagavā, idamāsanaṁ paññattan"ti. </p>
<p>Nisīdi bhagavā paññatte āsane. Bhaggavagottopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho bhaggavagotto paribbājako bhagavantaṁ etadavoca: "purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasankami; upasankamitvā maṁ etadavoca: 'paccakkhāto dāni mayā, bhaggava, bhagavā. Na dānāhaṁ bhagavantaṁ uddissa viharāmī'ti. Kaccetaṁ, bhante, tatheva, yathā sunakkhatto licchaviputto avacā"ti? </p>
<p>"Tatheva kho etaṁ, bhaggava, yathā sunakkhatto licchaviputto avaca.</p>
<hr>
<p><span class="parno">3</span>Purimāni, bhaggava, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasankami; upasankamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhaggava, sunakkhatto licchaviputto maṁ etadavoca: 'paccakkhāmi dānāhaṁ, bhante, bhagavantaṁ. Na dānāhaṁ, bhante, bhagavantaṁ uddissa viharissāmī'ti. </p>
<p>Evaṁ vutte, ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: 'api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ, ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhī'ti? </p>
<p>'No hetaṁ, bhante'. </p>
<p>'Tvaṁ vā pana maṁ evaṁ avaca – ahaṁ, bhante, bhagavantaṁ uddissa viharissāmī'ti? </p>
<p>'No hetaṁ, bhante'. </p>
<hr>
<p>'Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi — ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhīti. Napi kira maṁ tvaṁ vadesi — ahaṁ, bhante, bhagavantaṁ uddissa viharissāmīti. Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? Passa, moghapurisa, <span class="var" title="yāva ca (c1)" id="note3">yāvañca</span> te idaṁ aparaddhan'ti.</p>
<hr>
<p><span class="parno">4</span>'Na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotī'ti. </p>
<p>'Api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ — ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmī'ti? </p>
<p>'No hetaṁ, bhante'. </p>
<hr>
<p>'<span class="var" title="tvañca (c1)" id="note4">Tvaṁ vā</span> pana maṁ evaṁ avaca — ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me uttari manussadhammā iddhipāṭihāriyaṁ karissatī'ti? </p>
<p>'No hetaṁ, bhante'. </p>
<hr>
<p>'Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi — ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmīti; napi kira maṁ tvaṁ vadesi – ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me uttari manussadhammā iddhipāṭihāriyaṁ karissatīti. Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi?</p>
<hr>
<p>Taṁ kiṁ maññasi, sunakkhatta, kate vā uttari manussadhammā iddhipāṭihāriye akate vā uttari manussadhammā iddhipāṭihāriye yassatthāya mayā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā'ti? </p>
<p>'Kate vā, bhante, uttari manussadhammā iddhipāṭihāriye akate vā uttari manussadhammā iddhipāṭihāriye yassatthāya bhagavatā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā'ti. </p>
<hr>
<p>'Iti kira, sunakkhatta, kate vā uttari manussadhammā iddhipāṭihāriye, akate vā uttari manussadhammā iddhipāṭihāriye, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkhatta, kiṁ uttari manussadhammā iddhipāṭihāriyaṁ kataṁ karissati? Passa, moghapurisa, <span class="var" title="yāva ca (c1)" id="note5">yāvañca</span> te idaṁ aparaddhan'ti.</p>
<p><span class="parno">5</span>'Na hi pana me, bhante, bhagavā aggaññaṁ <span class="var" title="paññāpetīti (pts1)" id="note6">paññapetī'ti</span></p>
<p>'Api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ — ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmī'ti? </p>
<p>'No hetaṁ, bhante'.</p>
<p><span class="parno">6</span>'Tvaṁ vā pana maṁ evaṁ avaca — ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me aggaññaṁ paññapessatī'ti? </p>
<p>'No hetaṁ, bhante'.</p>
<hr>
<p><span class="parno">7</span>'Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi — ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmīti. Napi kira maṁ tvaṁ vadesi – ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me aggaññaṁ paññapessatīti. Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? </p>
<p>Taṁ kiṁ maññasi, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā'ti? </p>
<p>'Paññatte vā, bhante, aggaññe, apaññatte vā aggaññe, yassatthāya bhagavatā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā'ti. </p>
<p>'Iti kira, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkhatta, kiṁ aggaññaṁ paññattaṁ karissati? Passa, moghapurisa, yāvañca te idaṁ aparaddhaṁ.</p>
<hr>
<p><span class="parno">8</span>Aneka­pariyāyena kho te, sunakkhatta, mama vaṇṇo bhāsito vajjigāme — itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavāti. Iti kho te, sunakkhatta, aneka­pariyāyena mama vaṇṇo bhāsito vajjigāme.</p>
<p><span class="parno">9</span>Aneka­pariyāyena kho te, sunakkhatta, dhammassa vaṇṇo bhāsito vajjigāme – svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. Iti kho te, sunakkhatta, aneka­pariyāyena dhammassa vaṇṇo bhāsito vajjigāme.</p>
<p><span class="parno">10</span>Aneka­pariyāyena kho te, sunakkhatta, sanghassa vaṇṇo bhāsito vajjigāme – suppaṭipanno bhagavato sāvakasangho, ujuppaṭipanno bhagavato sāvakasangho, ñāyappaṭipanno bhagavato sāvakasangho, sāmīcippaṭipanno bhagavato sāvakasangho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasangho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassāti. Iti kho te, sunakkhatta, aneka­pariyāyena sanghassa vaṇṇo bhāsito vajjigāme.</p>
<p><span class="parno">11</span>Ārocayāmi kho te, sunakkhatta, paṭivedayāmi kho te, sunakkhatta. Bhavissanti kho te, sunakkhatta, vattāro, no visahi sunakkhatto licchaviputto samaṇe gotame brahmacariyaṁ carituṁ, so avisahanto sikkhaṁ paccakkhāya hīnāyāvattoti. Iti kho te, sunakkhatta, bhavissanti vattāro'ti.</p>
<p><span class="parno">12</span>Evaṁ kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko.</p>
<h3>2. Korakkhattiyavatthu</h3>
<p><span class="parno">13</span>Ekamidāhaṁ, bhaggava, samayaṁ <span class="var" title="bumūsu (bj, pts1)" id="note7">thūlūsu</span> viharāmi uttarakā nāma thūlūnaṁ nigamo. Atha khvāhaṁ, bhaggava, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sunakkhattena licchaviputtena pacchāsamaṇena uttarakaṁ piṇḍāya pāvisiṁ. Tena kho pana samayena acelo korakkhattiyo kukkuravatiko <span class="var" title="catukuṇḍiko (bj, pts1) | catukoṇḍiko (s1, c1) | catukkoṇḍiko (s2, s3)" id="note8">catukkuṇḍiko</span> chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjati. </p>
<p>Addasā kho, bhaggava, sunakkhatto licchaviputto acelaṁ korakkhattiyaṁ kukkuravatikaṁ catukkuṇḍikaṁ chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādantaṁ mukheneva bhuñjantaṁ. </p>
<p>Disvānassa etadahosi: 'sādhurūpo vata bho <span class="var" title="arahaṁ (bj, s1-3, pts1)" id="note9">ayaṁ</span> samaṇo catukkuṇḍiko chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjatī'ti.</p>
<hr>
<p><span class="parno">14</span>Atha khvāhaṁ, bhaggava, sunakkhattassa licchaviputtassa cetasā cetopari­vitakkamaññāya sunakkhattaṁ licchaviputtaṁ etadavocaṁ: 'tvampi nāma,<span class="var" title="moghapurisa sakyaputtiyo (s1-3, pts1)" id="note10">moghapurisa, samaṇo sakyaputtiyo</span> paṭijānissasī'ti. </p>
<p>'Kiṁ pana maṁ, bhante, bhagavā evamāha: "tvampi nāma, <span class="var" title="moghapurisa sakyaputtiyo (s1-3, pts1)" id="note11">moghapurisa, samaṇo sakyaputtiyo</span> paṭijānissasī"'ti? </p>
<p>'Nanu te, sunakkhatta, imaṁ acelaṁ korakkhattiyaṁ kukkuravatikaṁ catukkuṇḍikaṁ chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādantaṁ mukheneva bhuñjantaṁ disvāna etadahosi — sādhurūpo vata bho ayaṁ samaṇo catukkuṇḍiko chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjatī'ti? </p>
<hr>
<p>'Evaṁ, bhante. Kiṁ pana, bhante, bhagavā arahattassa maccharāyatī'ti?</p>
<p><span class="parno">15</span>'Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi. Api ca tuyhevetaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ, taṁ pajaha. Mā te ahosi dīgharattaṁ ahitāya dukkhāya. </p>
<p>Yaṁ kho panetaṁ, sunakkhatta, <span class="var" title='maññasi " acelo korakkhattiyo s araha sama' id="note12">maññasi acelaṁ korakkhattiyaṁ — sādhurūpo ayaṁ samaṇoti</span>. So sattamaṁ divasaṁ alasakena kālaṁ karissati. <span class="var" title="kālakato (bj, s1-3, pts1)" id="note13">Kālankato</span> ca<span class="var" title="kālakañjikā (bj, s1-3) | kālakañjā (pts1)" id="note14">kālakañcikā</span> nāma asurā sabbanihīno asurakāyo, tatra upapajjissati. Kālankatañca naṁ bīraṇatthambake susāne chaḍḍessanti. Ākankhamāno ca tvaṁ, sunakkhatta, acelaṁ korakkhattiyaṁ upasankamitvā <span class="var" title="acela korakhattiya (bj, mr)" id="note15">puccheyyāsi — jānāsi, āvuso korakkhattiya</span>, attano gatinti? Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ te acelo korakkhattiyo byākarissati — jānāmi, āvuso sunakkhatta, attano gatiṁ; kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno'ti.</p>
<p><span class="parno">16</span>Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo korakkhattiyo tenupasankami; upasankamitvā acelaṁ korakkhattiyaṁ etadavoca: 'byākato khosi, āvuso korakkhattiya, samaṇena gotamena — acelo korakkhattiyo sattamaṁ divasaṁ alasakena kālaṁ karissati. Kālankato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati. Kālankatañca naṁ bīraṇatthambake susāne chaḍḍessantīti. Yena tvaṁ, āvuso korakkhattiya, mattaṁ mattañca bhattaṁ bhuñjeyyāsi, mattaṁ mattañca pānīyaṁ piveyyāsi. Yathā samaṇassa gotamassa micchā assa vacanan'ti.</p>
<p><span class="parno">17</span>Atha kho, bhaggava, sunakkhatto licchaviputto ekadvīhikāya sattarattindivāni gaṇesi, yathā taṁ tathāgatassa asaddahamāno. Atha kho, bhaggava, acelo korakkhattiyo sattamaṁ divasaṁ alasakena kālamakāsi. Kālankato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajji. Kālankatañca naṁ bīraṇatthambake susāne chaḍḍesuṁ.</p>
<p><span class="parno">18</span>Assosi kho, bhaggava, sunakkhatto licchaviputto: 'acelo kira korakkhattiyo alasakena kālankato bīraṇatthambake susāne chaḍḍito'ti. Atha kho, bhaggava, sunakkhatto licchaviputto yena bīraṇatthambakaṁ susānaṁ, yena acelo korakkhattiyo tenupasankami; upasankamitvā acelaṁ korakkhattiyaṁ tikkhattuṁ pāṇinā ākoṭesi: 'jānāsi, āvuso korakkhattiya, attano gatin'ti? </p>
<p>Atha kho, bhaggava, acelo korakkhattiyo pāṇinā piṭṭhiṁ paripuñchanto vuṭṭhāsi. 'Jānāmi, āvuso sunakkhatta, attano gatiṁ. Kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno'ti vatvā tattheva uttāno <span class="var" title="paripati (bj, s1-3, mr)" id="note16">papati</span>.</p>
<p><span class="parno">19</span>Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasankami; upasankamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: 'taṁ kiṁ maññasi, sunakkhatta, yatheva te ahaṁ acelaṁ korakkhattiyaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ, aññathā vā'ti? </p>
<hr>
<p>'Yatheva me, bhante, bhagavā acelaṁ korakkhattiyaṁ ārabbha byākāsi, tatheva taṁ vipākaṁ, no aññathā'ti. </p>
<p>'Taṁ kiṁ maññasi, sunakkhatta, yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ, akataṁ vā'ti? </p>
<hr>
<p>'Addhā kho, bhante, evaṁ sante kataṁ hoti uttari manussadhammā iddhipāṭihāriyaṁ, no akatan'ti. </p>
<hr>
<p>'Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi — na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotīti. Passa, moghapurisa, yāvañca te idaṁ aparaddhan'ti. Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko.</p>
<h3>3. Acelakaḷāramaṭṭakavatthu</h3>
<p><span class="parno">20</span>Ekamidāhaṁ, bhaggava, samayaṁ vesāliyaṁ viharāmi mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena acelo kaḷāramaṭṭako vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. Tassa <span class="var" title="satta vattapadāni (s1-3, pts1)" id="note17">sattavatapadāni</span> samattāni samādinnāni honti: 'yāvajīvaṁ acelako assaṁ, na vatthaṁ paridaheyyaṁ, yāvajīvaṁ brahmacārī assaṁ, na methunaṁ dhammaṁ paṭiseveyyaṁ, yāvajīvaṁ surāmaṁseneva yāpeyyaṁ, na odanakummāsaṁ bhuñjeyyaṁ. Puratthimena vesāliṁ udenaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, dakkhiṇena vesāliṁ gotamakaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, pacchimena vesāliṁ sattambaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, uttarena vesāliṁ<span class="var" title="bahuputtakannāma (s1-3)" id="note18">bahuputtaṁ nāma</span> cetiyaṁ taṁ nātikkameyyan'ti. So imesaṁ sattannaṁ vatapadānaṁ samādānahetu lābhaggappatto ceva yasaggappatto ca vajjigāme.</p>
<p><span class="parno">21</span>Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo kaḷāramaṭṭako tenupasankami; upasankamitvā acelaṁ kaḷāramaṭṭakaṁ pañhaṁ apucchi. Tassa acelo kaḷāramaṭṭako pañhaṁ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Atha kho, bhaggava, sunakkhattassa licchaviputtassa etadahosi: 'sādhurūpaṁ vata bho arahantaṁ samaṇaṁ <span class="var" title="asādiyimhase (s1-3)" id="note19">āsādimhase</span>. Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā'ti.</p>
<hr>
<p><span class="parno">22</span>Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasankami; upasankamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: 'tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī'ti. </p>
<p>'Kiṁ pana maṁ, bhante, bhagavā evamāha – tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī'ti? </p>
<hr>
<p>'Nanu tvaṁ, sunakkhatta, acelaṁ kaḷāramaṭṭakaṁ upasankamitvā pañhaṁ apucchi. Tassa te acelo kaḷāramaṭṭako pañhaṁ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Tassa te etadahosi: "sādhurūpaṁ vata bho arahantaṁ samaṇaṁ āsādimhase. Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā"'ti. 'Evaṁ, bhante. Kiṁ pana, bhante, bhagavā arahattassa maccharāyatī'ti?</p>
<hr>
<p><span class="parno">23</span>'Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi, api ca tuyhevetaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ, taṁ pajaha. Mā te ahosi dīgharattaṁ ahitāya <span class="var" title="dukkhāyāti (s1-3, c1)" id="note20">dukkhāya</span>. </p>
<hr>
<p>Yaṁ kho panetaṁ, sunakkhatta, maññasi acelaṁ kaḷāramaṭṭakaṁ — sādhurūpo <span class="var" title="arahaṁ (bj, s1-3, pts1)" id="note21">ayaṁ</span> samaṇoti, so nacirasseva parihito sānucāriko vicaranto odanakummāsaṁ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā <span class="var" title="yasā nikiṇṇo (bj, pts1, mr)" id="note22">yasā nihīno</span> kālaṁ karissatī'ti.</p>
<p><span class="parno">24</span>Atha kho, bhaggava, acelo kaḷāramaṭṭako nacirasseva parihito sānucāriko vicaranto odanakummāsaṁ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālamakāsi.</p>
<hr>
<p><span class="parno">25</span>Assosi kho, bhaggava, sunakkhatto licchaviputto: 'acelo kira kaḷāramaṭṭako parihito sānucāriko vicaranto odanakummāsaṁ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālankato'ti. Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasankami; upasankamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: 'taṁ kiṁ maññasi, sunakkhatta, yatheva te ahaṁ acelaṁ kaḷāramaṭṭakaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ, aññathā vā'ti? </p>
<hr>
<p>'Yatheva me, bhante, bhagavā acelaṁ kaḷāramaṭṭakaṁ ārabbha byākāsi, tatheva taṁ vipākaṁ, no aññathā'ti. </p>
<p>'Taṁ kiṁ maññasi, sunakkhatta, yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ akataṁ vā'ti? </p>
<p>'Addhā kho, bhante, evaṁ sante kataṁ hoti uttari manussadhammā iddhipāṭihāriyaṁ, no akatan'ti. 'Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi: "na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotī"ti. Passa, moghapurisa, yāvañca te idaṁ aparaddhan'ti. </p>
<hr>
<p>Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko.</p>
<h3>4. Acelapāthikaputtavatthu</h3>
<p><span class="parno">26</span>Ekamidāhaṁ, bhaggava, samayaṁ tattheva vesāliyaṁ viharāmi mahāvane kūṭāgārasālāyaṁ. Tena kho pana samayena acelo <span class="var" title="pāṭikaputto (s1-3, pts1)" id="note23">pāthikaputto</span> vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: '<span class="var" title="samaṇo (c1)" id="note24">samaṇopi</span> gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ. Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya, ahampi upaḍḍhapathaṁ gaccheyyaṁ. Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma. Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi. Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi. Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi. Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī'ti.</p>
<hr>
<p><span class="parno">27</span>Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasankami; upasankamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhaggava, sunakkhatto licchaviputto maṁ etadavoca: 'acelo, bhante, pāthikaputto vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: "samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ. Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya, ahampi upaḍḍhapathaṁ gaccheyyaṁ. Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma. Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi. Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi. Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi. Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī"'ti.</p>
<hr>
<p><span class="parno">28</span>Evaṁ vutte, ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: 'abhabbo kho, sunakkhatta, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa – ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā'ti.</p>
<p><span class="parno">29</span>'Rakkhatetaṁ, bhante, bhagavā vācaṁ, rakkhatetaṁ sugato vācan'ti. </p>
<p>'Kiṁ pana maṁ tvaṁ, sunakkhatta, evaṁ vadesi — rakkhatetaṁ, bhante, bhagavā vācaṁ, rakkhatetaṁ sugato vācan'ti? </p>
<hr>
<p>'Bhagavatā cassa, bhante, esā vācā ekaṁsena<span class="var" title="ovāditā (pts1, mr)" id="note25">odhāritā</span> — abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa – ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Acelo ca, bhante, pāthikaputto virūparūpena bhagavato sammukhībhāvaṁ āgaccheyya, tadassa bhagavato musā'ti.</p>
<hr>
<p><span class="parno">30</span>'Api nu, sunakkhatta, tathāgato taṁ vācaṁ bhāseyya yā sā vācā dvayagāminī'ti? 'Kiṁ pana, bhante, bhagavatā acelo pāthikaputto cetasā ceto paricca vidito – abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa — ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti?</p>
<p><span class="parno">31</span>Udāhu, devatā bhagavato etamatthaṁ ārocesuṁ — abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa — ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā'ti?</p>
<hr>
<p><span class="parno">32</span>'Cetasā ceto paricca vidito ceva me, sunakkhatta, acelo pāthikaputto — abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa — ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.</p>
<p><span class="parno">33</span>Devatāpi me etamatthaṁ ārocesuṁ — abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa — ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.</p>
<p><span class="parno">34</span>Ajitopi nāma licchavīnaṁ senāpati adhunā kālankato tāvatiṁsakāyaṁ upapanno. Sopi maṁ upasankamitvā evamārocesi — alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto. Mampi, bhante, acelo pāthikaputto byākāsi vajjigāme — ajito licchavīnaṁ senāpati mahānirayaṁ upapannoti.</p>
<hr>
<p><span class="parno">35</span>Na kho panāhaṁ, bhante, mahānirayaṁ upapanno; tāvatiṁsakāyamhi upapanno. Alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto; abhabbo ca, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa — ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.</p>
<hr>
<p><span class="parno">36</span>Iti kho, sunakkhatta, cetasā ceto paricca vidito ceva me acelo pāthikaputto abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa — ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Devatāpi me etamatthaṁ ārocesuṁ — abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa — ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti.</p>
<hr>
<p><span class="parno">37</span>So kho panāhaṁ, sunakkhatta, vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthika­puttassa ārāmo tenupasankamissāmi divāvihārāya. Yassadāni tvaṁ, sunakkhatta, icchasi, tassa ārocehī'ti.</p>
<h3>5. Iddhipāṭihāriya­kathā</h3>
<p><span class="parno">38</span><span class="var" title="atha kho svāhaṁ (s1-3) | atha kho' haṁ (pts1)" id="note26">Atha khvāhaṁ</span>, bhaggava, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisiṁ. Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthika­puttassa ārāmo tenupasankamiṁ divāvihārāya. Atha kho, bhaggava, sunakkhatto licchaviputto taramānarūpo vesāliṁ pavisitvā yena abhiññātā abhiññātā licchavī tenupasankami; upasankamitvā abhiññāte abhiññāte licchavī etadavoca: 'esāvuso, bhagavā vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthika­puttassa ārāmo tenupasankami divāvihārāya. Abhikka­mathāyasmanto abhikka­mathāyasmanto, sādhurūpānaṁ samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissatī'ti. Atha kho, bhaggava, abhiññātānaṁ abhiññātānaṁ licchavīnaṁ etadahosi: 'sādhurūpānaṁ kira, bho, samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissati; handa vata, bho, gacchāmā'ti.</p>
<p><span class="parno">39</span>Yena ca abhiññātā abhiññātā brāhmaṇamahāsālā gahapatinecayikā <span class="var" title="nānātitthiya (s1-3)" id="note27">nānātitthiyā</span> samaṇabrāhmaṇā tenupasankami. Upasankamitvā abhiññāte abhiññāte <span class="var" title="nānātitthiya (s1-3)" id="note28">nānātitthiye</span> samaṇabrāhmaṇe etadavoca: 'esāvuso, bhagavā vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthika­puttassa ārāmo tenupasankami divāvihārāya. Abhikka­mathāyasmanto abhikka­mathāyasmanto, sādhurūpānaṁ samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissatī'ti. Atha kho, bhaggava, abhiññātānaṁ abhiññātānaṁ nānātitthiyānaṁ samaṇabrāhmaṇānaṁ etadahosi: 'sādhurūpānaṁ kira, bho, samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissati; handa vata, bho, gacchāmā'ti.</p>
<hr>
<p><span class="parno">40</span>Atha kho, bhaggava, abhiññātā abhiññātā licchavī, abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā yena acelassa pāthika­puttassa ārāmo tenupasankamiṁsu. Sā esā, bhaggava, <span class="var" title="parisā hoti (bj, s1-3, pts1)" id="note29">parisā mahā hoti</span> anekasatā anekasahassā.</p>
<p><span class="parno">41</span>Assosi kho, bhaggava, acelo pāthikaputto: 'abhikkantā kira abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo mayhaṁ ārāme divāvihāraṁ nisinno'ti. Sutvānassa bhayaṁ chambhitattaṁ lomahaṁso udapādi. Atha kho, bhaggava, acelo pāthikaputto bhīto saṁviggo lomahaṭṭhajāto yena tindukakhāṇupari­bbājakārāmo tenupasankami.</p>
<hr>
<p><span class="parno">42</span>Assosi kho, bhaggava, sā parisā: 'acelo kira pāthikaputto bhīto saṁviggo lomahaṭṭhajāto yena tindukakhāṇupari­bbājakārāmo <span class="var" title="tenupasankamantoti (pts1, mr)" id="note30">tenupasankanto'ti</span>. Atha kho, bhaggava, sā parisā aññataraṁ purisaṁ āmantesi:</p>
<hr>
<p><span class="parno">43</span>'Ehi tvaṁ, bho purisa, yena tindukakhāṇupari­bbājakārāmo, yena acelo pāthikaputto tenupasankama. Upasankamitvā acelaṁ pāthikaputtaṁ evaṁ vadehi: "abhikkamāvuso, pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā, samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno; bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ. Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya ahampi upaḍḍhapathaṁ gaccheyyaṁ. Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma. Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi. Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi. Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi. Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī"ti <span class="var" title="abhikkamayeva (s1-3, pts1)" id="note31">abhikkamasseva</span> kho; āvuso pāthikaputta, upaḍḍhapathaṁ. Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno'ti.</p>
<hr>
<p><span class="parno">44</span>Evaṁ, bhoti kho, bhaggava, so puriso tassā parisāya paṭissutvā yena tindukakhāṇupari­bbājakārāmo, yena acelo pāthikaputto tenupasankami. Upasankamitvā acelaṁ pāthikaputtaṁ etadavoca: 'abhikkamāvuso pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā — samaṇopi gotamo ñāṇavādo; ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ … pe … taddiguṇaṁ taddiguṇāhaṁ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṁ. Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno'ti.</p>
<hr>
<p><span class="parno">45</span>Evaṁ vutte, bhaggava, acelo pāthikaputto 'āyāmi, āvuso, āyāmi, āvuso'ti vatvā tattheva <span class="var" title="saṁsabbati (mr)" id="note32">saṁsappati</span>, na sakkoti āsanāpi vuṭṭhātuṁ. Atha kho so, bhaggava, puriso acelaṁ pāthikaputtaṁ etadavoca: 'kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun'ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto 'āyāmi, āvuso, āyāmi, āvuso'ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ.</p>
<hr>
<p><span class="parno">46</span>Yadā kho so, bhaggava, puriso aññāsi: 'parābhūtarūpo ayaṁ acelo pāthikaputto. Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun'ti. Atha taṁ parisaṁ āgantvā evamārocesi: '<span class="var" title="parābhūtarūpo ayaṁ (bj) | parābhūtarūpo bho ayaṁ (s1-3, mr) | parābhūtarūpo (pts1)" id="note33">parābhūtarūpo, bho</span>, acelo pāthikaputto. Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun'ti. Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: 'abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa — ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā'ti.</p>
<hr>
<p class="endsection">Paṭhama­bhāṇavāro niṭṭhito.</p>
<hr>
<p><span class="parno">47</span>Atha kho, bhaggava, aññataro licchavimahāmatto uṭṭhāyāsanā taṁ parisaṁ etadavoca: 'tena hi, bho, muhuttaṁ tāva āgametha, yāvāhaṁ <span class="var" title="paccāgacchāmi (?)" id="note34">gacchāmi</span>. Appeva nāma ahampi sakkuṇeyyaṁ acelaṁ pāthikaputtaṁ imaṁ parisaṁ ānetun'ti.</p>
<p><span class="parno">48</span>Atha kho so, bhaggava, licchavimahāmatto yena tindukakhāṇupari­bbājakārāmo, yena acelo pāthikaputto tenupasankami. Upasankamitvā acelaṁ pāthikaputtaṁ etadavoca: 'abhikkamāvuso pāthikaputta, abhikkantaṁ te seyyo, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā — samaṇopi gotamo ñāṇavādo … pe … taddiguṇaṁ taddiguṇāhaṁ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṁ. Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā — abhabbo kho acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa — ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikka­maneneva te jayaṁ karissāma, samaṇassa gotamassa parājayan'ti.</p>
<p><span class="parno">49</span>Evaṁ vutte, bhaggava, acelo pāthikaputto 'āyāmi, āvuso, āyāmi, āvuso'ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ. Atha kho so, bhaggava, licchavimahāmatto acelaṁ pāthikaputtaṁ etadavoca: 'kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun'ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto 'āyāmi, āvuso, āyāmi, āvuso'ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ.</p>
<p><span class="parno">50</span>Yadā kho so, bhaggava, licchavimahāmatto aññāsi: 'parābhūtarūpo ayaṁ acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun'ti. Atha taṁ parisaṁ āgantvā evamārocesi: '<span class="var" title="parābhūtarūpo ayaṁ (s1-3) | parābhūtarūpo so (pts1)" id="note35">parābhūtarūpo, bho</span>, acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun'ti. Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: 'abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa — ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṁ licchavīnaṁ evamassa — mayaṁ acelaṁ pāthikaputtaṁ <span class="var" title="yāhi varattāhi (s1-3, mr)" id="note36">varattāhi</span> bandhitvā goyugehi <span class="var" title="āviñjeyyāmāti (s1-3) | āvijjheyyāmāti (pts1)" id="note37">āviñcheyyāmāti</span>, tā varattā chijjeyyuṁ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa — ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā'ti.</p>
<hr>
<p><span class="parno">51</span>Atha kho, bhaggava, jāliyo dārupattikantevāsī uṭṭhāyāsanā taṁ parisaṁ etadavoca: 'tena hi, bho, muhuttaṁ tāva āgametha, yāvāhaṁ gacchāmi; appeva nāma ahampi sakkuṇeyyaṁ acelaṁ pāthikaputtaṁ imaṁ parisaṁ ānetun'ti.</p>
<p><span class="parno">52</span>Atha kho, bhaggava, jāliyo dārupattikantevāsī yena tindukakhāṇupari­bbājakārāmo, yena acelo pāthikaputto tenupasankami. Upasankamitvā acelaṁ pāthikaputtaṁ etadavoca: 'abhikkamāvuso pāthikaputta, abhikkantaṁ te seyyo. Abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā — samaṇopi gotamo ñāṇavādo … pe … taddiguṇaṁ taddiguṇāhaṁ karissāmīti. Abhikkamasseva, kho āvuso pāthikaputta, upaḍḍhapathaṁ. Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā — abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa — ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṁ licchavīnaṁ evamassa — mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā goyugehi āviñcheyyāmāti. Tā varattā chijjeyyuṁ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa — ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ āgaccheyyanti, muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikka­maneneva te jayaṁ karissāma, samaṇassa gotamassa parājayan'ti.</p>
<p><span class="parno">53</span>Evaṁ vutte, bhaggava, acelo pāthikaputto 'āyāmi, āvuso, āyāmi, āvuso'ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ. Atha kho, bhaggava, jāliyo dārupattikantevāsī acelaṁ pāthikaputtaṁ etadavoca: 'kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun'ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto 'āyāmi, āvuso, āyāmi, āvuso'ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātunti.</p>
<hr>
<p><span class="parno">54</span>Yadā kho, bhaggava, jāliyo dārupattikantevāsī aññāsi: 'parābhūtarūpo ayaṁ acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun'ti, atha naṁ etadavoca – </p>
<hr>
<p><span class="parno">55</span>Bhūtapubbaṁ, āvuso pāthikaputta, sīhassa migarañño etadahosi: 'yannūnāhaṁ aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappeyyaṁ. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhameyyaṁ, āsayā nikkhamitvā vijambheyyaṁ, vijambhitvā samantā catuddisā anuvilokeyyaṁ, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadeyyaṁ, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkameyyaṁ. So varaṁ varaṁ <span class="var" title="migasaṁghaṁ (s1-3, mr)" id="note38">migasanghe</span> vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupeyyan'ti.</p>
<hr>
<p><span class="parno">56</span>Atha kho, āvuso, so sīho migarājā aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappesi. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadi, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkāmi. So varaṁ varaṁ migasanghe vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupesi.</p>
<hr>
<p><span class="parno">57</span>Tasseva kho, āvuso pāthikaputta, sīhassa migarañño vighāsasaṁvaḍḍho <span class="var" title="jarasigālo (bj, s1-3, pts1)" id="note39">jarasingālo</span> ditto ceva balavā ca. Atha kho, āvuso, tassa jarasingālassa etadahosi: 'ko cāhaṁ, ko sīho migarājā. Yannūnāhampi aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappeyyaṁ. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhameyyaṁ, āsayā nikkhamitvā vijambheyyaṁ, vijambhitvā samantā catuddisā anuvilokeyyaṁ, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadeyyaṁ, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkameyyaṁ. So varaṁ varaṁ migasanghe vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupeyyan'ti.</p>
<p><span class="parno">58</span>Atha kho so, āvuso, jarasingālo aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappesi. Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadissāmīti singālakaṁyeva anadi <span class="var" title="bhedaṇḍakaṁyeva (mr)" id="note40">bheraṇḍakaṁyeva</span> anadi, ke ca chave singāle, ke pana <span class="var" title="sīhanāde (bj)" id="note41">sīhanādeti</span>.</p>
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<p><span class="parno">59</span>Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanāti.</p>
<p><span class="parno">60</span>Yato kho, bhaggava, jāliyo dārupattikantevāsī iminā opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. Atha naṁ etadavoca: </p>
<hr>
<div class="verse">
<p><span class="parno">61</span>'Sīhoti attānaṁ samekkhiyāna,
<br>Amaññi kotthu migarājāhamasmi;<br><span class="var" title="tameva (s1-3)" id="note42">Tatheva</span> so singālakaṁ anadi,
<br>Ke ca chave singāle ke pana sīhanādeti.</p>
</div>
<p><span class="parno">62</span>Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanā'ti.</p>
<p><span class="parno">63</span>Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. Atha naṁ etadavoca: </p>
<hr>
<div class="verse">
<p class="verse"><span class="parno">64</span>'Aññaṁ anucankamanaṁ,
<br>Attānaṁ vighāse samekkhiya;
<br>Yāva attānaṁ na passati,
<br>Kotthu tāva byagghoti maññati.</p>
</div>
<div class="verse">
<p class="verse"><span class="parno">65</span>Tatheva so singālakaṁ anadi,
<br>Ke ca chave singāle ke pana sīhanādeti.</p>
</div>
<hr>
<p><span class="parno">66</span>Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanā'ti.</p>
<p><span class="parno">67</span>Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. Atha naṁ etadavoca: </p>
<hr>
<div class="verse">
<p><span class="parno">68</span>
'Bhutvāna<span class="var" title="bhinge (mr)" id="note43">bheke</span> khalamūsikāyo,
<br>Kaṭasīsu khittāni ca<span class="var" title="kūṇapāni (s1-3)" id="note44">koṇapāni</span>;
<br>Mahāvane suññavane vivaḍḍho,
<br>Amaññi kotthu migarājāhamasmi;
<br>Tatheva so singālakaṁ anadi,
<br>Ke ca chave singāle ke pana sīhanādeti.</p>
</div>
<p><span class="parno">69</span>Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanā'ti.</p>
<p><span class="parno">70</span>Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. Atha taṁ parisaṁ āgantvā evamārocesi: 'parābhūtarūpo, bho, acelo pāthikaputto āyāmi āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun'ti.</p>
<hr>
<p><span class="parno">71</span>Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: 'abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa — ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. Sacepāyasmantānaṁ licchavīnaṁ evamassa — mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā <span class="var" title="goyugehi (sabbattha)" id="note45">nāgehi</span> <span class="var" title="āviñjeyyāmāti (s1-3) | āvijjheyyāmāti (pts1)" id="note46">āviñcheyyāmāti</span>. Tā varattā chijjeyyuṁ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. Sacepissa evamassa — ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā'ti.</p>
<p><span class="parno">72</span>Atha khvāhaṁ, bhaggava, taṁ parisaṁ dhammiyā kathāya sandassesiṁ samādapesiṁ samuttejesiṁ sampahaṁsesiṁ, taṁ parisaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā mahābandhanā mokkhaṁ karitvā caturāsītipāṇasahassāni mahāviduggā uddharitvā tejodhātuṁ samāpajjitvā sattatālaṁ vehāsaṁ abbhuggantvā aññaṁ sattatālampi <span class="var" title="aggiṁ (s1-3)" id="note47">acciṁ</span> abhinimminitvā pajjalitvā <span class="var" title="dhūpāyitvā (pts1)" id="note48">dhūmāyitvā</span> mahāvane kūṭāgārasālāyaṁ paccuṭṭhāsiṁ.</p>
<p><span class="parno">73</span>Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasankami; upasankamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: 'taṁ kiṁ maññasi, sunakkhatta, yatheva te ahaṁ acelaṁ pāthikaputtaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ aññathā vā'ti? </p>
<p>'Yatheva me, bhante, bhagavā acelaṁ pāthikaputtaṁ ārabbha byākāsi, tatheva taṁ vipākaṁ, no aññathā'ti.</p>
<hr>
<p><span class="parno">74</span>'Taṁ kiṁ maññasi, sunakkhatta, yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ, akataṁ vā'ti? 'Addhā kho, bhante, evaṁ sante kataṁ hoti uttari manussadhammā iddhipāṭihāriyaṁ, no akatan'ti. 'Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi – na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotīti. Passa, moghapurisa, yāvañca te idaṁ aparaddhan'ti.</p>
<p><span class="parno">75</span>Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko.</p>
<h3>6. Aggañña­paññattikathā</h3>
<p><span class="parno">76</span>Aggaññañcāhaṁ, bhaggava, pajānāmi. Tañca <span class="var" title='" ta ida s1-3 potthakesu' id="note49">pajānāmi</span>, tato ca uttaritaraṁ pajānāmi, tañca <span class="var" title="pajānanaṁ (s1-3, pts1, c1)" id="note50">pajānaṁ</span> na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā, yadabhijānaṁ tathāgato no anayaṁ āpajjati.</p>
<p><span class="parno">77</span>Santi, bhaggava, eke samaṇabrāhmaṇā issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapenti. Tyāhaṁ upasankamitvā evaṁ vadāmi: 'saccaṁ kira tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā'ti? Te ca me evaṁ puṭṭhā, 'āmo'<span class="var" title="āmāti (s1-3)" id="note51">ti</span> paṭijānanti. Tyāhaṁ evaṁ vadāmi: '<span class="var" title="kathaṁ vihitakaṁ no pana (mr)" id="note52">kathaṁvihitakaṁ pana</span> tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā'ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṁ puṭṭho byākaromi:</p>
<p><span class="parno">78</span>'Hoti kho so, āvuso, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati. Saṁvaṭṭamāne loke yebhuyyena sattā ābhassara­saṁvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.</p>
<p><span class="parno">79</span>Hoti kho so, āvuso, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati. Vivaṭṭamāne loke suññaṁ brahmavimānaṁ pātubhavati. Atha <span class="var" title="atha (s1-3, pts1)" id="note53">kho</span> aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjati. So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī, ciraṁ dīghamaddhānaṁ tiṭṭhati.</p>
<p><span class="parno">80</span>Tassa tattha ekakassa dīgharattaṁ nivusitattā anabhirati paritassanā uppajjati — aho vata aññepi sattā itthattaṁ āgaccheyyunti. </p>
<p>Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjanti tassa sattassa sahabyataṁ. Tepi tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti.</p>
<p><span class="parno">81</span>Tatrāvuso, yo so satto paṭhamaṁ upapanno, tassa evaṁ hoti — ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā<span class="var" title="saṭṭhā (bj)" id="note54">seṭṭho</span> <span class="var" title="sajjitā (s1-3, km) | sañjitā (pts1)" id="note55">sajitā</span> vasī pitā bhūtabhabyānaṁ, mayā ime sattā nimmitā. Taṁ kissa hetu? Mamañhi pubbe etadahosi — aho vata aññepi sattā itthattaṁ āgaccheyyunti; iti mama ca manopaṇidhi. Ime ca sattā itthattaṁ āgatāti.</p>
<hr>