Tạng English · BDK English Tripiṭaka (dịch từ Hán tạng) · BDK English Tripiṭaka

The Madhyama Āgama (Middle-Length Discourses) Volume I

Thông tin: BDK America — English Tripiṭaka

19. The Discourse to the Nigaṇṭhas

Division 2

There the World-honored One told the monks: The Nigaṇṭhas hold this view and declare: Whatever one experiences is caused by what was done in the past. If past karma is eradicated through asceticism, and no new [karma] is created, then all karma comes to cease; all karma having ceased, the cessation of suffering is attained; the cessation of suffering being attained, the end of suffering is attained. I therefore approached them, and on arriving, I asked: Nigaṇṭhas, do you hold this view and declare: "Whatever one experiences is caused by what was done in the past. If past karma is eradicated through asceticism, and no new [karma] is created, then all karma comes to cease; all karma having ceased, the cessation of suffering is attained; the cessation of suffering being attained, the end of suffering is attained"? They replied: "That is so, Gotama.

" I also asked those Nigaṇṭhas:

Do you personally have clear knowledge that "I existed in the past,

" or "I did not exist in the past"; "I did evil in the past, " or "I

did not do evil in the past"; "This much of the suffering that I created has already been exhausted, " or "This much of the suffering

that I created has not yet been exhausted, " or "When this has been

exhausted, when its exhaustion is attained, then, by practicing, I will realize in this lifetime the eradication of all unwholesome states and the attainment of manifold wholesome states"? They replied: "No, Gotama.

" I also said to those Nigaṇṭhas:

[You have affirmed that] you do not personally have clear knowledge that "I existed in the past, " or "I did not exist in the past"; "I

did evil in the past,

" or "I did not do evil in the past"; "This much of the suffering that I created has already been exhausted, " or

"This much of the suffering that I created has not been exhausted, "

or "When this has been exhausted, when its exhaustion is attained, then, by practicing, I will realize in this lifetime the eradication 109

443a

of all unwholesome states and the attainment of manifold wholesome states. " How, then, can you claim: "Whatever one experiences is caused by what was done in the past. If past karma is eradicated through asceticism, and no new [karma] is created, then all karma comes to cease; all karma having ceased, the cessation of suffering is attained; the cessation of suffering being attained, the end of suffering is attained"?

Nigaṇṭhas, if you personally had clear knowledge that: "I existed in the past,

" or "I did not exist in the past"; "I did evil in the past,

" or "I did not do evil in the past"; "This much of the suffering that I created has already been exhausted, " or "This much

of the suffering that I created has not been exhausted"; or "When this has been exhausted, when its exhaustion is attained, then, by practicing, I will realize in this lifetime the eradication of all unwholesome states and the attainment of manifold wholesome states,

" then, Nigaṇṭhas, you could claim: "Whatever one experiences is caused by what was done in the past. If past karma is eradicated through asceticism, and no new [karma] is created, all karma comes to cease; all karma having ceased, the cessation of suffering is attained; the cessation of suffering being attained, the end of suffering is attained.

Nigaṇṭhas, suppose that a man's body has been wounded by a poisoned arrow and, because of being wounded by this poisoned arrow, extreme pain arises. Then, out of sympathy and concern about the wound, his kinsmen and relatives call a surgeon to pull out the arrow, for his benefit and well-being. The surgeon comes, and with a sharp knife cuts the wound open; and while the wound is being cut open, extreme pain arises again. Having cut the wound open, the surgeon probes for the metal arrowhead; and while he is probing for the arrowhead, extreme pain arises again. Having probed and found the arrowhead, he pulls it out; and while he is pulling it out, extreme pain arises again. Having pulled out the arrowhead, he dresses and bandages the wound; and while he is bandaging it, extreme pain arises again. After the arrowhead has been pulled out, 110

Division 2

that man regains his vigor and feels well. Withoutany damage to his faculties, he recovers and is just as he was before. Nigaṇṭhas, that man, personally having clear knowledge, thinks: "Formerly I was wounded by a poisoned arrow, and because of that extreme pain arose. Then, out of sympathy and concern about the wound, my kinsmen and relatives called a surgeon to pull out the arrow, for the sake of my benefit and well-being. The surgeon came, and with a sharp knife cut the wound open; and while the wound was being cut open, extreme pain arose again. Having cut the wound open, the surgeon probed for the metal arrowhead; and while he was probing for the arrowhead, extreme pain arose again. Having probed and found the arrowhead, he pulled it out; and while he was pulling it out, extreme pain arose again. Having pulled out the arrowhead, he dressed and bandaged the wound; and while he was bandaging it, extreme pain arose again. After the arrowhead had been pulled out, I regained my vigor and felt well. Without any damage to my faculties, I recovered and was just as I had been before.

In the same way, Nigaṇṭhas, if you personally had clear knowledge that "I existed in the past, " or "I did not exist in the past"; "I

did evil in the past,

" or "I did not do evil in the past"; "This much of the suffering that I created has already been exhausted, " or

"This much of the suffering that I created has not been exhausted"; or "When this has been exhausted, when its exhaustion is attained, then, by practicing, I will realize in this lifetime the eradication of all unwholesome states and the attainment of manifold wholesome states, " then, Nigaṇṭhas, you could claim: "Whatever one experiences is caused by what was done in the past. If past karma is eradicated through asceticism, and no new [karma] is created, all karma comes to cease; all karma having ceased, the cessation of suffering is attained; the cessation of suffering being attained, the end of suffering is attained.

" I asked them in this way, but I

did not see any of the Nigaṇṭhas able to answer me, saying: "Gotama, it is so,

" or "It is not so.

111

443b

Again, I asked the Nigaṇṭhas: "If the Nigaṇṭhas [engage in] strong striving and strong asceticism, will at that time strong pain arise in the Nigaṇṭhas?"

They replied: "Yes, Gotama.

[The Buddha said:] "If the Nigaṇṭhas [engage in] middling striving and middling asceticism, will at that time middling pain arise in the Nigaṇṭhas?"

They replied: "Yes, Gotama.

[The Buddha said:] "If the Nigaṇṭhas [engage in] weak striving and weak asceticism, will at that time weak pain arise in the Nigaṇṭhas?" They replied: "Yes, Gotama.

[The Buddha said:]

That is to say, [when] the Nigaṇṭhas [engage in] strong striving and strong asceticism, at that time strong pain arises in the Nigaṇṭhas; [when] they [engage in] middling striving and middling asceticism, at that time middling pain arises in the Nigaṇṭhas; [when] they [engage in] weak striving and weak asceticism, at that time weak pain arises in the Nigaṇṭhas.

When the Nigaṇṭhas [engage in] strong striving and strong asceticism, at that time strong pain is calmed by the Nigaṇṭhas; [when] they [engage in] middling striving and middling asceticism, at that time middling pain is calmed by the Nigaṇṭhas; [when] they [engage in] weak striving and weak asceticism, at that time weak pain is calmed by the Nigaṇṭhas.

Whether they act like this or do not act like this to calm that extreme pain, that great and heavy pain, it should be known that the Nigaṇṭhas are [simply] producing [their own] pain in the present life. But the Nigaṇṭhas are enveloped by ignorance, possessed by ignorance, saying: "Whatever one experiences is caused by what was done in the past. If past karma is eradicated through asceticism, and no new [karma] is created, all karma comes to cease; all karma having ceased, the cessation of suffering is attained; the cessation of suffering being attained, the end of suffering is attained. "

112

Division 2

I asked them in this way, but I did not find any Nigaṇṭha able to answer me, saying: "Gotama, it is so,

" or "It is not so.

I also asked the Nigaṇṭhas: "Nigaṇṭhas, if there is an action whose result is to be experienced as happiness, can that action, through striving and through asceticism, be turned into having suffering as its result?" They replied: "No, Gotama.

[I asked them further] "Nigaṇṭhas, if there is an action whose result is to be experienced as suffering, can that action, through striving and through asceticism, be turned into having happiness as its result?" They replied: "No, Gotama.

"Nigaṇṭhas, if there is an action whose result is to be experienced in this lifetime, can that action, through striving and through asceticism, be turned into having its result in a later life?" They replied: "No, Gotama.

"Nigaṇṭhas, if there is an action whose result is to be experienced in a later life, can that action, through striving and through asceticism, be turned into having its result in this lifetime?" They replied: "No, Gotama.

"Nigaṇṭhas, if there is an action whose result has not yet matured, can that action, through striving and through asceticism, be turned into having its result matured?"

They replied: "No, Gotama.

"Nigaṇṭhas, if there is an action whose result has matured, can that action, through striving and through asceticism, be made otherwise?" They replied: "No, Gotama.

[The Buddha said:]

That is to say, Nigaṇṭhas, an action whose result is to be experienced as happiness, that action cannot, through striving and through asceticism, be turned into having suffering as its result. Nigaṇṭhas, an action whose result is to be experienced as suffering, that action cannot, through striving and through asceticism, be turned into having happiness as its result. Nigaṇṭhas, an action whose result is to be experienced in this lifetime, that action cannot, through striving and through asceticism, be turned into having its result in a later life. 113

443c

Nigaṇṭhas, an action whose result is to be experienced in a later life, that action cannot, through striving and through asceticism, be turned into having its result in this lifetime. Nigaṇṭhas, an action whose result has not yet matured, that action cannot, through striving and through asceticism, be turned into having its result matured.

Nigaṇṭhas, an action whose result has matured, that action cannot, through striving and through asceticism, be made otherwise. Therefore, Nigaṇṭhas, your effort is in vain, your striving is empty and futile.

Then those Nigaṇṭhas told me: "Gotama, we have a venerable teacher, named Nigaṇṭha Nātaputta, who proclaims thus:" Nigaṇṭhas, if you created evil karma in the past, then that karma can be completely extinguished by means of this asceticism. [And] if you now restrain your body, speech, and mind, then through this [restraint] you will not create any further evil karma. Again, I asked those Nigaṇṭhas: "Do you believe in [your] venerable teacher, the Nigaṇṭha Nātaputta, without having any doubts?" They replied: "Gotama, we believe in [our] venerable teacher, the Nigaṇṭha Nātaputta, without having any doubts. "

Again, I said to those Nigaṇṭhas:

There are five things, which may have a twofold result in the present life. They are: belief, liking, oral tradition, memory, and wellconsidered view. Nigaṇṭhas, a person who himself says what is untrue, could [he regard that untrue statement] as believable, as likable, as traditional, as memorable, as a well-considered view? They replied: "Yes, Gotama.

Then I said further to those Nigaṇṭhas:

[But given that] it is an untrue statement, how could it be believable, how could it be likable, how could it be traditional, how could it be memorable, how could it be well contemplated? [Yet] the person who himself says what is untrue has belief [in it], has liking [for 114

Division 2

it], has heard [it as tradition], has memory [of it], has considered [it] well.

[Monks,] if the Nigaṇṭhas speak thus, then they incur a fivefold censure according to the Dharma and can be reproached.

87 What are the five?

If all the pleasure and pain that these beings now experience is caused by actions done [in the past, then the Nigaṇṭhas [must] have done evil in the past. Why? Because that would be the reason why the Nigaṇṭhas now experience extreme pain. This is the first [ground] on which the Nigaṇṭhas can be reproached.

Again, if all the pleasure and pain that beings experience is caused by the company they kept, then the Nigaṇṭhas [must] have kept evil company in the past. Why? Because that would be why the Nigaṇṭhas now experience extreme pain. This is the second [ground] on which the Nigaṇṭhas can be reproached.

Again, if all the pleasure and pain that beings experience is caused by destiny, then the Nigaṇṭhas [must] have had an evil destiny in the past. Why? Because that would be why the Nigaṇṭhas now experience extreme pain. This is the third [ground] on which the Nigaṇṭhas can be reproached.

Again, if all the pleasure and pain that beings experience is caused by views, then the Nigaṇṭhas [must] have held evil views in the past. Why? Because that would be why the Nigaṇṭhas now experience extreme pain. This is the fourth [ground] on which the Nigaṇṭhas can be reproached.

Again, if all the pleasure and pain that beings experience is caused and created by a supreme god, then in the past the Nigaṇṭhas [must] have been created by an evil supreme god. Why? Because that would be why the Nigaṇṭhas now experience extreme pain. This is the fifth [ground] on which the Nigaṇṭhas can be reproached. If in the past the Nigaṇṭhas did evil, . . . kept evil company, . . . had an evil destiny, . . . held evil views, [if there was] an evil supreme god and they were created by this evil supreme god; and if because of this the Nigaṇṭhas now experience extreme pain—then for these reasons, on these grounds, the Nigaṇṭhas can be reproached. 115

444a

The Dharma, which I came to know by myself and realized by myself, and which I have proclaimed to you, cannot be refuted, cannot be defiled, cannot be prevailed over by any renunciant, brahmin, god, Māra, Brahmā or anyone else in the world. Why is it that the Dharma, which I came to know by myself and realized by myself, and which I have proclaimed to you, cannot be refuted, cannot be defiled, cannot be prevailed over by any renunciant, brahmin, god, Māra, Brahmā or anyone else in the world?

If a monk abandons unwholesome bodily actions and practices wholesome bodily actions, [if he] abandons unwholesome verbal and mental actions and practices wholesome verbal and mental actions, then in regard to future suffering [due to present unwholesome actions] he personally knows: "there will be no [such] future suffering for me. "

In accordance with the Dharma he attains happiness and will not discard it. Aspiring to eliminate a [particular] cause of suffering, he may practice with [that] aspiration; or, aspiring to eliminate a [particular] cause of suffering, he may practice equanimity [in regard to that] aspiration. If, aspiring to eliminate a [particular] cause of suffering, he practices with [that] aspiration; and if he then develops his practice with [that] aspiration and eliminates that [particular cause of suffering], then the [corresponding] suffering comes to be extinguished. If, aspiring to eliminate a [particular] cause of suffering, he practices equanimity [in regard to that] aspiration; and if he then develops his practice with equanimity and eliminates that [particular cause of suffering], then the [corresponding] suffering comes to be extinguished. Then, the monk has this thought:

According to one's behavior, according to one's deeds, unwholesome states arise and wholesome states cease. If I eliminate my suffering for myself,

88 then unwholesome states will cease and

wholesome states will arise. Now, I would better eliminate my suffering for myself.

Then he eliminates the suffering and, once the suffering has been eliminated, unwholesome states cease and wholesome states arise, and he 116

Division 2

no longer needs to eliminate suffering. Why? Because, monks, his original purpose has been achieved, it is not the case that he might need to eliminate suffering again.

Monks, it is just as a fletcher may use a template to straighten an arrow, but once the arrow has been straightened, he has no further use for the template. Why? Because that person's original purpose has been achieved, it is not the case that he might need to use the template again. In the same way, a monk has this thought:

According to one's behavior, according to one's deeds unwholesome states arise and wholesome states cease. If I eliminate my suffering for myself, then unwholesome states will cease and wholesome states will arise. Now, I would better eliminate my suffering for myself.

Then he eliminates the suffering and, once the suffering has been eliminated, unwholesome states cease and wholesome states arise, and he no longer needs to eliminate the suffering. Why? Because his original purpose has been achieved, it is not the case that he might need to eliminate this suffering again. Monks, suppose that a [certain] man loves a woman, is attached to her, and has high regard for her; but the woman instead gets talking with someone else, exchanges greetings with him, and they go off and spend the night together. Would, because of this, physical and mental suffering, vexation, and extreme grief and sorrow arise in that man? The monks replied:

Yes indeed, World-honored One. And why? That man loves the woman, is attached to her and has high regard for her; but then that woman instead gets talking with someone else, exchanges greetings with him, and they go off to spend the night together. How could, because of this, physical and mental suffering, vexation, and extreme grief and sorrow not arise in that man?89

[The Buddha:]

Monks, suppose that man thinks like this:

117

444b

I love that woman, and have high regard for her; but that woman instead got talking with another man, exchanged greetings with him, and they went off to spend the night together. Because of my suffering and sadness, shouldn't I now rather cut off my love and attachment for that woman?

Then that man, because of his own suffering and sadness, cuts off his love and attachment for that woman. If that woman, as before, gets talking with someone else, exchanges greetings with him, and they go off to spend the night together, would again, because of that, physical and mental suffering, vexation, and extreme grief and sorrow arise in him? The monks replied:

No, World-honored One. And why not? Because that man no longer has a feeling of love and attachment for that woman. If that woman, as before, gets talking with someone else, exchanges greetings with him, and they go off to spend the night together, it is not the case that, because of that, physical and mental suffering, vexation, and extreme grief and sorrow will arise in him.

[The Buddha:]

In the same way, a monk has this thought:

According to one's actions, according to one's deeds, unwholesome states arise and wholesome states cease. If I eliminate the suffering, then the unwholesome states will cease and wholesome states will arise. Now, I would better eliminate my suffering. Then he eliminates the suffering and, once the suffering has been eliminated, unwholesome states cease and wholesome states arise, and he no longer needs to eliminate the suffering. Why? Because his original purpose has been achieved, he need not again eliminate the suffering. Then he has this further thought:

Whatever the cause of [this] suffering that was to be eliminated, I have eliminated it; yet with regard to desire [itself] it is as before— it is not eliminated. Now, I would better seek to eliminate desire! 118

Division 2

So he seeks to eliminate desire [itself]. In order to eliminate that desire, he dwells alone, in seclusion, resorting to a secluded place—to the base of a tree, to an empty and quiet place, a mountain top, a cave, [a place] in the open air, a heap of straw; or he goes into a forest, or to a cemetery.

Having resorted to a secluded place—to the base of a tree, to an empty and quiet place—he spreads his sitting mat, sits down crosslegged, with upright body and upright intention, and sets up mindfulness before him.

He abandons covetousness, his mind is free from envy. Seeing another's wealth and lifestyle, he does not give rise to thoughts of covetousness: "If only I could get that!" He purifies his mind of covetousness; and similarly of hatred, sloth and torpor, restlessness and worry.

He abandons doubt and overcomes confusion; without hesitation in regard to wholesome states, he purifies his mind of doubt and confusion. Having abandoned these five hindrances, which are imperfections of the mind that weaken wisdom, having abandoned desire, abandoned evil and unwholesome states, . . . (and so on up to) he dwells having attained the fourth absorption. When he has attained concentration in this way, his mind being purified, without blemish, free of vexations, malleable, well established, having attained imperturbability, he directs his mind to the realization of the higher knowledge of the destruction of the taints.

He knows as it really is: "this is suffering"; he knows: "this is the origin of suffering"; he knows: "this is the cessation of suffering"; he knows as it really is: "this is the path to the cessation of suffering. "

Again, he knows as it really is: "these are the taints"; he knows: "this is the origin of the taints"; he knows: "this is the cessation of the taints"; he knows as it really is: "this is the path to the cessation of the taints. "

Knowing thus, seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. Being liberated, he knows he is liberated. He understands as it really is: "Birth is ended, the holy life has been established, what was to be done has been done; there will not be another existence. "

119

444c

445a

The Tathāgata who has, in this way, rightly liberated the mind, gains five kinds of praise, [praise that is] according to the Dharma, undisputed, desirable, and highly regarded. What are the five? If all the pleasure and pain that beings now experience is caused by deeds in the past, then the Tathāgata [must] have done sublime actions in the past; and because of that, the Tathāgata now experiences a noble happiness that is free of taints. Quiescent and calm, he has attained happiness and awakening. This is the first praise gained by the Tathāgata.

Again, if all the pleasure and pain that beings experience is caused by the company they have kept, then the Tathāgata [must have] kept good company in the past; and because of that, the Tathāgata now experiences a noble happiness free of taints. Quiescent and calm, he has attained happiness and awakening. This is the second praise gained by the Tathāgata.

Again, if all the pleasure and pain that beings experience is caused by destiny, then the Tathāgata [must have] had a good destiny in the past; and because of that, the Tathāgata now experiences a noble happiness free of taints. Quiescent and calm, he has attained happiness and awakening. This is the third praise gained by the Tathāgata. Again, if all the pleasure and pain that beings experience is caused by holding views, then the Tathāgata [must have] held good views in the past; and because of that, the Tathāgata now experiences a noble happiness free of taints. Quiescent and calm, he has attained happiness and awakening. This is the fourth praise gained by the Tathāgata. Again, if all the pleasure and pain that beings experience is caused and created by a supreme god, then the Tathāgata [must have been created by] a good supreme god in the past; and because of that, the Tathāgata now experiences a noble happiness free of taints. Quiescent and calm, he has attained happiness and awakening. This is the fifth praise gained by the Tathāgata.

Thus, because of the Tathāgata's former good actions, good company, good destiny, good view, and the existence of a good supreme god, the good supreme god by which the Tathāgata was created— because of these the Tathāgata now experiences a noble happiness free 120

Division 2

from taints, is quiescent and calm, having attained happiness and awakening. For these reasons, the Tathāgata now gains five kinds of praise. There are five causes and conditions owing to which sorrow and suffering arise in the mind. What are the five?

[The first is] entanglement in sexual desire; because of entanglement in sexual desire, sorrow and suffering arise in the mind. Similarly entanglement in hatred, . . . sloth and torpor, . . . restlessness and worry, entanglement in doubt; because of entanglement in doubt, sorrow and suffering arise in the mind. These are the five causes and conditions owing to which sorrow and suffering arise in the mind. There are five causes and conditions owing to which sorrow and suffering disappear from the mind. What are the five? If one is entangled in sexual desire, and because of entanglement in sexual desire, sorrow and suffering have arisen in the mind, then on abandoning entanglement in sexual desire, the sorrow and suffering will cease. Owing to entanglement in sexual desire, sorrow and suffering have arisen in the mind; but on attaining the goal in this lifetime, there is freedom from vexation and affliction, constantly present and unchanging, as is known to the noble ones and seen by the noble ones.

In the same way, if one is entangled in hatred . . . sloth and torpor . . . restlessness and worry . . . if one is entangled in doubt, and because of entanglement in doubt, sorrow and suffering have arisen in the mind, then on abandoning entanglement in doubt, the sorrow and suffering will cease. Owing to entanglement in doubt, sorrow and suffering have arisen in the mind; but on attaining the goal in this lifetime, there is freedom from vexation and affliction, constantly present and unchanging, as is known to the noble ones and seen by the noble ones. These are the five causes and conditions owing to which sorrow and suffering disappear from the mind.

Again, there is another attaining of the goal in this lifetime, which is free from vexation and affliction, constantly present and unchanging, as is known to the noble ones and seen by the noble ones. What is that other attaining of the goal in this lifetime, which is free from vexation and affliction, constantly present and unchanging, as is known to the noble ones and seen by the noble ones? It is the noble eightfold path: 121

20. The Discourse to Pāṭaliya

445b

right view . . . (and so on up to) right concentration—these eight. This is another attaining of the goal in this lifetime, which is free from vexation and affliction, constantly present and unchanging, as is known to the noble ones and seen by the noble ones.

This is what the Buddha said. Having heard the Buddha's words, the monks were delighted and remembered them well.

20. The Discourse to

Pāṭaliya90

Thus have I heard: At one time, the Buddha, who was wandering among the Koliyans together with a great company of monks, arrived at the village of Uttara and stayed in a rosewood grove north of Uttara. At that time Pāṭaliya, the village headman, heard that the renunciant Gotama, a son of the Sākya clan, who had abandoned his clan and family, and had gone forth to train in the path, was wandering among the Koliyans together with a great company of monks, and that he had arrived at the village of Uttara and was staying in a rosewood grove north of Uttara. [He also heard that] the renunciant Gotama had a great reputation, which had spread in all the ten directions:

The renunciant Gotama is a Tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a Well-gone One, a knower of the world, an unsurpassed one, a trainer of those to be tamed, a teacher of gods and human beings, known as the Buddha, the Fortunate One.

In this world, with its gods, Māras, Brahmās, renunciants, and brahmins, from human beings to gods, he has [attained] understanding and awakening by himself, and dwells having personally realized it. The Dharma he teaches is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, revealing a holy life endowed with purity.

If one visits such a Tathāgata, who is free from attachment and fully awakened, [if one] pays homage to him respectfully and serves him, then one will quickly get good rewards.

122

Division 2

[Pāṭaliya] thought: "I should go to visit the renunciant Gotama and pay homage to him.

Having learned this, Pāṭaliya the village headman left Uttara and went north toward the rosewood grove, wishing to visit the World-honored One and pay homage to him. From afar Pāṭaliya the village headman saw the World-honored One among the trees of the grove, dignified and beautiful, like the moon amidst the stars, with radiant aura, shining like a golden mountain, endowed with handsome appearance and majestic dignity, with sense faculties calm, free of obstruction, accomplished and disciplined, with his mind calm and quiet.

Having seen the Buddha from afar, Pāṭaliya the village headman approached the Buddha, exchanged greetings, sat down to one side, and said to the World-honored One:

I have heard this: "The renunciant Gotama knows magic, he is a magician. "

Gotama, those who say: "The renunciant Gotama knows magic, he is a magician,

" are they not misrepresenting the renunciant Gotama? Do they speak what is true? Do they speak what is Dharma? Do they speak the Dharma according to the Dharma? Do they not fall into error and incur censure according to the Dharma?

The World-honored One replied:

Headman, those who say: "The renunciant Gotama knows magic, he is a magician,

"91 they are not misrepresenting the renunciant Gotama. They speak what is true. They speak what is Dharma. They speak the Dharma according to the Dharma. They do not fall into error or incur censure according to the Dharma. Why? Because, headman, I know the magic of others, though I myself am not a magician. Pāṭaliya said:

Although what those renunciants and brahmins were saying is true, yet I did not believe them when they said: "The renunciant Gotama knows magic, he is a magician.

123

445c

The World-honored One said: "Headman, if one knows magic, does one thereby become a magician?"

Pāṭaliya replied: "Indeed, World-honored One. Indeed, Well-gone One. "

The World-honored One said:

Headman, do not make a mistake and misrepresent me. If you misrepresent me, then you harm yourself, you will be criticized, you commit an offense, and you will be condemned by the noble ones for having perpetrated a major fault. Why? Because the truth is not in accordance with what you say. Headman, have you heard that the Koliyans have soldiers?

[Pāṭaliya] replied: "Yes, I have heard that. "

[The Buddha:] "What do you think, headman? Why do the Koliyans employ soldiers?"

[Pāṭaliya] replied: "To kill bandits, Gotama. For this reason the Koliyans employ soldiers.

[The Buddha:] "What do you think, headman? Are the Koliyan soldiers virtuous or without virtue?"

[Pāṭaliya] replied:

Gotama, if in the world there are those who lack virtue, the Koliyan soldiers are certainly among them. Why? The Koliyan soldiers break all the precepts and behave in evil ways.

[The Buddha] asked further:

Headman, you see it thus and know it thus, and I do not question it. [But] suppose that someone else were to ask you: "Headman Pāṭaliya, you know that the Koliyan soldiers break all the precepts and do only evil; therefore, headman Pāṭaliya, you too break all the precepts and do only evil.

" If someone were to speak like this, would he be speaking the truth?

[Pāṭaliya] replied:

No, Gotama. And why? The views of the Koliyan soldiers are different [from mine], their desires are different, their aspirations are different. 124

Division 2

The Koliyan soldiers break all the precepts and do only evil, but I keep all the precepts and do no evil.

[The Buddha] asked further:

Headman, you know that the Koliyan soldiers break all the precepts and do only evil, but you do not for this reason become one who breaks the precepts and does only evil.

Why, then, should it not be the case that the Tathāgata knows magic but is not himself a magician? How is that? I know magic, I know magicians, I know the results of doing magic, and I know the elimination of magic.

Headman, I also know killing of living beings, I know killers of living beings, I know the results of killing living beings, and I know the elimination of killing living beings. Headman, I know taking what is not given, I know those who take what is not given, I know the results of taking what is not given, and I know the elimination of taking what is not given. Headman, I know speaking falsehood, I know those who speak falsehood, I know the results of speaking falsehood, and I know the elimination of speaking falsehood.

Headman, I know this and see this. If someone says, "The renunciant Gotama knows magic, he is a magician, " and if he does not give

up saying that but makes known that state of mind, that desire, that aspiration, that report, that memory, and that reflection, then, when his life ends he shall, as quickly as one might bend or stretch out one's arm, be reborn in hell.

On hearing this, Pāṭaliya the village headman was greatly afraid, trembling, with his body hair standing on end. He immediately got up from his seat, paid homage at the [Buddha's] feet with his head and, kneeling down with his palms placed together [in respect], said to the World-honored One: I repent, Gotama. I confess, Well-gone One. I was like a fool, like an ignorant person, like an unstable person, like an unwholesome person. And why? I was wrong in saying that the renunciant Gotama is a magician. May Gotama accept my repentance! I have seen my fault and disclosed it. Having repented, I shall exercise restraint and not do it again. 125

446a

The World-honored One told him:

So it is, headman. You truly were like a fool, ignorant, unstable and unwholesome. And why? You were wrong in saying that the Tathāgata, who is free from attachment and fully awakened, is a magician. However, you have been able to repent. You have seen your fault and disclosed it. Exercising restraint, you will not do it again. In this way, headman, those who are able to repent, who see their faults and disclose them, and who exercise restraint so as not to do it again, will grow in the noble Dharma and be free from fault. Thereupon Pāṭaliya the village headman, his palms placed together [in respect] toward the Buddha, said to the World-honored One: Gotama, there is one [type of] renunciants and brahmins who hold this view and declare: "If someone kills living beings, they will get the entire result in this lifetime; and because of that, sorrow and suffering will arise. If someone takes what is not given, or speaks falsehood, they will get the entire result in this lifetime; and because of that, sorrow and suffering will arise.

" Renunciant Gotama, what do

you think [of this]?

The World-honored One said:

Headman, I shall now ask you something; answer according to your understanding. What do you think, headman? In a village there may be a man who has garlands on his head and various perfumes applied to his body; singing, music, and dancing are performed for his entertainment; and he is presented with courtesans to enjoy himself like a king. Then someone asks: "What has this man done, that he now has garlands on his head and various perfumes applied to his body; that singing, music, and dancing are performed for his entertainment; and that he is presented with courtesans to enjoy himself like a king?" Someone replies: "This man killed an enemy of the king, and the king, being delighted, bestowed rewards on him. For this reason this man has garlands on his head and various perfumes applied to his body; singing, music, and dancing are performed for his entertainment; and he is presented with courtesans to enjoy himself like a king. "

126

Division 2

Headman, have you ever seen something like this, or heard of something like this?

[Pāṭaliya] replied: "Yes, Gotama, I have seen it, I have heard of it, and I [expect I] will hear of it [again].

[The Buddha continued:]

Headman, one may also see that a criminal is arrested by the king, his hands are bound behind him and, with a drum being beaten and the [sentence] proclaimed, he is taken out through the southern gate of the town, seated beneath a tall signpost, beheaded, and his head is put on display.

Then someone asks: "What crime has this man committed that he is executed by the king?" Someone replies: "This man wrongly killed an innocent person from the king's household. For this reason the king ordered this punishment.

" Headman, have you ever seen something

like this, or heard of something like this? [Pāṭaliya] replied: "Yes, Gotama, I have seen it, I have heard of it, and I [expect I] will hear of it [again].

[The Buddha said:]

Headman, if a renunciant or brahmin holds this view and makes this proclamation: "If someone kills living beings, they will get the entire result in this lifetime; and because of that, sorrow and suffering will arise,

" are they saying what is true or are they saying what is false? [Pāṭaliya] replied: "It is falsely said, Gotama. "

[The Buddha:] "If they say what is false, would you have faith in them?" [Pāṭaliya] replied: "No, I would not have faith, Gotama. "

The World-honored One praised him, saying: "Very good, headman! Very good!"

[The Buddha] asked further:

What do you think, headman? In a village there may be a man who has garlands on his head and various perfumes applied to his body; singing, music, and dancing are performed for his entertainment; and he is presented with courtesans to enjoy himself like a king. 127

446b

Then someone asks: "What has this man done, that he now has garlands on his head and various perfumes applied to his body; that singing, music, and dancing are performed for his entertainment; and that he is presented with courtesans to enjoy himself like a king?" Someone replies: "In another country this man took what was not given [and the king, being pleased with him, bestowed rewards on him.] For this reason this man has garlands on his head and various perfumes applied to his body; singing, music, and dancing are performed for his entertainment; and he is presented with courtesans to enjoy himself like a king.

Headman, have you ever seen something like this, or heard of something like this?

[Pāṭaliya] replied: "Yes, Gotama, I have seen it, I have heard of it, and I [expect I] will hear of it [again].

[The Buddha continued:]

Then someone asks: "What crime has this man committed that he is executed by the king?" Someone replies: "Within the king's country this man took what was not given. For this reason the king ordered this punishment.

" Headman, have you ever seen something like this, or heard of something like this?

[Pāṭaliya] replied: "Yes, Gotama, I have seen it, I have heard of it, and I [expect I] will hear of it [again].

[The Buddha:]

Headman, if a renunciant or brahmin holds this view and makes this proclamation: "If someone takes what is not given, they will get the entire result in this lifetime; and because of that, sorrow and suffering will arise,

" are they saying what is true or are they saying what is false? [Pāṭaliya] replied: "It is falsely said, Gotama. "

128

Division 2

[The Buddha:] "If they say what is false, would you have faith in them?" [Pāṭaliya] replied: "No, I would not have faith, Gotama. "

The World-honored One praised him saying:

Very good, headman! Very good! What do you think, headman? In a village there may be a man who has garlands on his head and various perfumes applied to his body; singing, music, and dancing are performed for his entertainment; and he is presented with courtesans to enjoy himself like a king.

92 able to entertain and

amuse. He delighted the king with false speech and the king, being delighted, bestowed rewards on him. For this reason this man has garlands on his head and various perfumes applied to his body; singing, music, and dancing are performed for his entertainment; and he is presented with courtesans to enjoy himself like a king. "

Headman, have you ever seen something like this, or heard of something like this?

[Pāṭaliya] replied: "Yes, Gotama, I have seen it, I have heard of it, and I [expect I] will hear of it [again].

[The Buddha:]

Again, headman, one may also see that a criminal is arrested by the king, his hands are bound behind him and, with a drum being beaten and [the sentence] proclaimed, he is taken out through the southern gate of the town, seated beneath a tall signpost, beheaded, and his head is put on display. Then someone asks: "What crime has this man committed that he is executed by the king?" Someone replies: "This man lied in testimony before the king. With lies he tried to deceive the king. For this reason the king ordered this punishment. "

Headman, have you ever seen something like this, or heard of something like this?

129

446c

He replied: "Yes, Gotama, I have seen it, I have heard of it, and I [expect I] will hear of it [again].

[The Buddha:]

Headman, what do you think—if a renunciant or brahmin holds this view and makes this proclamation: "If someone kills living beings, they will get the entire result in this lifetime; and because of that, sorrow and suffering will arise,

" are they saying what is true or are they saying what is false?

He replied: "It is falsely said, Gotama.

"If they say what is false, would you have faith in them?" He replied: "No, I would not have faith, Gotama. "

The World-honored One praised him, saying: "Very good, headman! Very good!"

Then Pāṭaliya, the village headman, rose from his seat, arranged his clothes so as to bare one shoulder and, placing his palms together [in respect] towards the Buddha, said to the World-honored One: Marvelous! What Gotama has said is wonderful, with good analogies and good proof. Gotama, I built a high-roofed hall in the village of Uttara, provided it with seats and beds, and set up water pots and big bright lamps. If diligent renunciants or brahmins come to stay in this highroofed hall, I provide what they need in accordance with my ability. [Once] four teachers, holding different and opposing views were gathered in the high-roofed hall. Among them was one teacher who held this view and made this proclamation:

There is no offering, no sacrifice,

93 there are no incantations; no

wholesome or unwholesome actions, no results of wholesome or unwholesome actions; there is neither this world nor another world, there are no father and mother; there are no True Persons in the world who are headed for a supreme attainment, who are well gone and well directed, who have themselves known and realized this world and the other world, who have themselves directly realized and accomplished it and dwell therein. 130

Division 2

The second teacher had right view. Opposing the view and knowledge of the first teacher, he held this view and made this proclamation: There is offering, there is sacrifice, and there are incantations; there are wholesome and unwholesome actions, and results of wholesome and unwholesome actions; there is this world and the other world, there are father and mother; there are True Persons in the world who are headed for a supreme attainment, who are well gone and well directed, who have themselves known and realized this world and the other world, who have themselves directly realized and accomplished it and dwell therein. The third teacher held this view and made this proclamation: One who acts or instructs another to act; one who destroys or instructs another to destroy; one who tortures or instructs another to torture, [causing] distress, vexation, sadness, beating of breasts, despair, weeping, and bewilderment; one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood, drinks intoxicating liquor, breaks through walls to open storehouses, intrudes into others' territory, destroys villages and towns, wipes out cities and countries—one who acts in these ways is not doing any evil.

evil actions will not have results. If one were to go along the southern bank of the Ganges killing, destroying, and torturing, and to come back along the northern bank of the Ganges making offerings, undertaking sacrifices, and chanting incantations; then there is no offense and no merit because of this, there are no results of offense or merit because of this.

Making offerings, taming [oneself], guarding [oneself], restraining [oneself], by esteeming, benefiting, generosity, speaking pleasantly, doing good, and sharing profit, one does not [earn] merit because of this, there is no result of merit because of this. 131

447a

The fourth teacher had right view. Opposing the understanding and view of the third teacher, he held this view and made this proclamation: One who acts or instructs another to act; one who destroys or instructs another to destroy; one who tortures or instructs another to torture, [causing] distress, vexation, and sadness, beating of breasts, despair, weeping, and bewilderment; one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood, drinks intoxicating liquor, breaks through walls to open storehouses, intrudes into others' territory, destroys villages and towns, wipes out cities and countries—one who acts in these ways is doing evil.

evil actions will have results. If one were to go along the southern bank of the Ganges killing, destroying, and torturing, and to come back along the northern bank of the Ganges making offerings, undertaking sacrifices, and chanting incantations; then there is offense or merit because of this, there are results of offense or merit because of this.

Making offerings, taming [oneself], guarding [oneself], restraining [oneself], by esteeming, benefiting, generosity, speaking pleasantly, doing good and sharing profit, there is merit because of this, there is result of merit because of this. Gotama, having heard this, I have come to doubt. Of these renunciants and brahmins, who is speaking the truth, and who is speaking falsehood? The World-honored One told him:

Headman, do not let doubt arise in you. Why not? Owing to doubt, hesitation arises. Headman, you yourself do not have pure knowledge about whether there is a next life or no next life. Also, headman, you do not have pure knowledge regarding which way of acting is evil and which way of acting is wholesome. Headman, there is a Dharma meditation 132

Division 2

called abandoning. Through this meditation you may attain right mindfulness, you may attain one-pointedness of mind. In this way you may cut off your doubt in this lifetime and achieve progress. Thereupon, Pāṭaliya the village headman rose again from his seat, arranged his clothes so as to bare one shoulder and, placing his palms together [in respect] towards the Buddha, said to the World-honored One: Gotama, what is the Dharma meditation called abandoning, through which I may attain right mindfulness and may attain one-pointedness of mind, and in that way may cut off my doubt in this lifetime and achieve progress?

The World-honored One told him:

Headman, a learned noble disciple refrains from killing and abandons killing, abandons taking what is not given . . . sexual misconduct . . . false speech . . . (and so on up to) abandons wrong view and attains right view. During the daytime he instructs people to farm and cultivate the fields, and when evening comes, he rests from this and goes indoors to meditate. When the night is over, at dawn, he thinks: I have refrained from killing and have abandoned killing, I have abandoned taking what is not given . . . sexual misconduct . . . false speech . . . (and so on up to) abandoned wrong view and attained right view.

Then he examines himself: "I have abandoned the ten unwholesome courses of action, and have been mindful of the ten wholesome courses of action.

" When he sees these ten unwholesome courses of action abandoned within himself and is mindful of the ten wholesome courses of action, joy arises in him; joy having arisen, rapture arises; rapture having arisen, the body becomes calm; the body having become calm, he experiences happiness with the body; the body having experienced happiness, he attains one-pointedness of mind.

Headman, a learned noble disciple who has attained one-pointedness of mind, imbues his mind with loving-kindness and dwells [mentally] pervading one direction, likewise the second, the third, and the 133

447b

fourth direction, also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters and resentment, without ill will or quarrel, he dwells pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

Then he reflects thus: "There are renunciants and brahmins who hold this view and make this proclamation:"

There is no offering, no sacrifice, there are no incantations; no wholesome or unwholesome actions, no results of wholesome or unwholesome actions; there is neither this world nor another world, there are no father and mother; there are no True Persons in the world who are headed for a supreme attainment, who are well gone and well directed, who have known and realized for themselves this world and the other world, who have themselves directly realized and accomplished it and dwell therein.

If those renunciants and brahmins are speaking the truth, then I have offended against neither the fearful nor the fearless in the world. I have always had compassion and empathy for the entire world. Toward [all] beings my mind has been free of contention, untainted, and delighted.

Now I have attained the Dharma of the unsurpassable person (i.e., the Buddha),

94 attained progress and a happy abiding; this is called the Dharma meditation of abandoning. What these renunciants and brahmins say may be correct or incorrect; but [whether] it is correct or incorrect, I have attained inner tranquility of mind. Headman, this is the Dharma meditation called abandoning. Through this meditation you may attain right mindfulness, you may attain onepointedness of mind. In this way you may cut off your doubt in this lifetime and achieve progress.

Division 2

and goes indoors to meditate. When the night is over, at dawn, he 447c

thinks:

I have refrained from killing and have abandoned killing, I have abandoned taking what is not given . . . sexual misconduct . . . false speech . . . (and so on up to) abandoned wrong view and attained right view.

Then he examines himself: "I have abandoned the ten unwholesome courses of action and have been mindful of the ten wholesome courses of action.

Headman, a learned noble disciple who has attained one-pointedness of mind imbues his mind with compassion, and dwells [mentally] pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with compassion, free from fetters and resentment, without ill will or quarrel, he dwells pervading the entire world [with a mind] boundless, exalted, immeasurable and well cultivated.

Then he reflects thus:

There are renunciants and brahmins who hold this view and make this proclamation: There is offering, there is sacrifice, there are incantations; there are wholesome or unwholesome actions, and results of wholesome or unwholesome actions; there is both this world and the other world, there are father and mother; there are True Persons in the world who are headed for a supreme attainment, who are well gone and well directed, who have known and realized for themselves this world and the other world, who have themselves directly realized and accomplished it and dwell therein. If those renunciants and brahmins are speaking the truth, then I have offended against neither the fearful nor the fearless in the 135

448a

world. I have always had compassion and empathy for the entire world. Toward [all] beings my mind has been free of contention, untainted, and delighted. Now I have attained the Dharma of the unsurpassable person, attained progress and a happy abiding; this is called the Dharma meditation of abandoning. What these renunciants and brahmins say may be correct or incorrect; but [whether] it is correct or incorrect, I have attained inner tranquility of mind. Headman, this is the Dharma meditation called abandoning. Through this meditation you may attain right mindfulness, you may attain onepointedness of mind. In this way you may cut off your doubt in this lifetime and achieve progress.

Again, headman, a learned noble disciple refrains from killing and abandons killing, abandons taking what is not given . . . sexual misconduct . . . false speech . . . (and so on up to) abandons wrong view and attains right view. During the daytime he instructs people to farm and cultivate the fields and, when evening comes, he rests from this and goes indoors to meditate. When the night is over, at dawn, he thinks: I refrained from killing and have abandoned killing, I have abandoned taking what is not given . . . sexual misconduct . . . false speech . . . (and so on up to) abandoned wrong view and attained right view.

Then he examines himself: "I have abandoned the ten unwholesome courses of action, and have been mindful of the ten wholesome courses of action.

Headman, a learned noble disciple who has attained one-pointedness of mind, imbues his mind with empathic joy and dwells [mentally] pervading one direction, likewise the second, the third, and the fourth direction, also the four intermediate directions, above, and below, all 136

Division 2

around, everywhere. With a mind imbued with empathic joy, free from fetters and resentment, without ill will or quarrel, he dwells pervading the entire world [with a mind that is] boundless, exalted, immeasurable and well cultivated.

Then he reflects thus:

There are renunciants and brahmins who hold this view and make this proclamation: One who acts or instructs another to act; one who destroys or instructs another to destroy; one who tortures or instructs another to torture, [causing] distress, vexation, sadness, beating of breasts, despair, weeping, and bewilderment; one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood, drinks intoxicating liquor, breaks through walls to open storehouses, intrudes into others' territory, destroys villages and towns, wipes out cities and countries—one who acts in these ways is not doing any evil.

448b

unsurpassable person, attained progress and a happy abiding; this is called the Dharma meditation of abandoning. What these renunciants and brahmins say may be correct or incorrect; but [whether] it is correct or incorrect, I have attained inner tranquility of mind. Headman, this is the Dharma meditation called abandoning. Through this meditation you may attain right mindfulness, you may attain onepointedness of mind. In this way you may cut off your doubt in this lifetime and achieve progress.

Then he examines himself: "I have abandoned the ten unwholesome courses of action, and have been mindful of the ten wholesome courses of action.

" When he sees these ten unwholesome courses of action abandoned within himself, and is mindful of the ten wholesome courses of action, joy arises in him; joy having arisen, rapture arises; rapture having arisen, the body becomes calm; the body having become calm, he experiences happiness with the body; the body having experienced happiness, he attains one-pointedness of mind.

Headman, a learned noble disciple who has attained one-pointedness of mind, imbues his mind with equanimity and dwells [mentally] pervading one direction, likewise the second, the third, and the fourth direction, also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with equanimity, free from fetters and resentment, without ill will or quarrel, he dwells pervading 138

Division 2

the entire world [with a mind that is] boundless, exalted, immeasurable and well cultivated.

Then he reflects thus:

There are renunciants and brahmins who hold this view and make this proclamation: One who acts or instructs another to act; one who destroys or instructs another to destroy; one who tortures or instructs another to torture, [causing] distress, vexation, and sadness, beating of breasts, despair, weeping, and bewilderment; one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsehood, drinks intoxicating liquor, breaks through walls to open storehouses, intrudes into others' territory, destroys villages and towns, wipes out cities and countries—one who acts in these ways is doing evil.

Again, if by using an iron wheel as sharp as a razor, one were, in a single day, to cut into parts and kill all the living beings on this earth, slicing them into pieces and turning them all into a single heap of flesh, there is evil karma because of this, there is result of evil karma because of this. If one were to go along the southern bank of the Ganges killing, destroying, and torturing, and to come back along the northern bank of the Ganges making offerings, undertaking sacrifices, and chanting incantations; then there is offense or merit because of this, there are results of offense or merit because of this. Making offerings, taming [oneself], guarding [oneself], restraining [oneself], by esteeming, benefiting, generosity, speaking pleasantly, doing good, and sharing profit, there is merit because of this, there is result of merit because of this. If those renunciants and brahmins are speaking the truth, then I have offended against neither the fearful nor the fearless in the world. I have always had compassion and empathy for the entire world. Toward [all] beings my mind has been free of contention, untainted, and delighted. Now I have attained the Dharma of the unsurpassable person, attained progress and a happy abiding; this is called the Dharma meditation of abandoning. What these renunciants and brahmins say may be correct or incorrect; but 139

Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).