Kinh Kaṇṇakatthala

Evaṁ me sutaṁ—

ekaṁ samayaṁ bhagavā uruññāyaṁ viharati kaṇṇakatthale migadāye.

Tena kho pana samayena rājā pasenadi kosalo uruññaṁ anuppatto hoti kenacideva karaṇīyena.

Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi:

“ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:

‘rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti;

evañca vadehi:

‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti.

“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso bhagavantaṁ etadavoca:

“rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati;

evañca vadeti:

‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti.

Assosuṁ kho somā ca bhaginī sakulā ca bhaginī:

“ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī”ti.

Atha kho somā ca bhaginī sakulā ca bhaginī rājānaṁ pasenadiṁ kosalaṁ bhattābhihāre upasaṅkamitvā etadavocuṁ:

“tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:

‘somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti.

Atha kho rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca:

“somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī”ti.

“Kiṁ pana, mahārāja, somā ca bhaginī sakulā ca bhaginī aññaṁ dūtaṁ nālatthun”ti?

“Assosuṁ kho, bhante, somā ca bhaginī sakulā ca bhaginī:

‘ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’ti.

Atha kho, bhante, somā ca bhaginī sakulā ca bhaginī maṁ bhattābhihāre upasaṅkamitvā etadavocuṁ:

‘tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha—

somā ca bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti.

“Sukhiniyo hontu tā, mahārāja, somā ca bhaginī sakulā ca bhaginī”ti.

Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca:

“sutaṁ metaṁ, bhante, samaṇo gotamo evamāha:

‘natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti.

Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?

“Ye te, mahārāja, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā abhūtenā”ti.

Atha kho rājā pasenadi kosalo viṭaṭūbhaṁ senāpatiṁ āmantesi:

“ko nu kho, senāpati, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti?

“Sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti.

Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi:

“ehi tvaṁ, ambho purisa, mama vacanena sañjayaṁ brāhmaṇaṁ ākāsagottaṁ āmantehi:

‘rājā taṁ, bhante, pasenadi kosalo āmantetī’”ti.

“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena sañjayo brāhmaṇo ākāsagotto tenupasaṅkami; upasaṅkamitvā sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca:

“rājā taṁ, bhante, pasenadi kosalo āmantetī”ti.

Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca:

“siyā nu kho, bhante, bhagavatā aññadeva kiñci sandhāya bhāsitaṁ, tañca jano aññathāpi paccāgaccheyya.

Yathā kathaṁ pana, bhante, bhagavā abhijānāti vācaṁ bhāsitā”ti?

“Evaṁ kho ahaṁ, mahārāja, abhijānāmi vācaṁ bhāsitā:

‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’”ti.

“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha:

‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’ti.

Cattārome, bhante, vaṇṇā—

khattiyā, brāhmaṇā, vessā, suddā.

Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti?

“Cattārome, mahārāja, vaṇṇā—

khattiyā, brāhmaṇā, vessā, suddā.

Imesaṁ kho, mahārāja, catunnaṁ vaṇṇānaṁ dve vaṇṇā aggamakkhāyanti—

khattiyā ca brāhmaṇā ca—

yadidaṁ abhivādanapaccuṭṭhānaañjalikammasāmīcikammānī”ti.

“Nāhaṁ, bhante, bhagavantaṁ diṭṭhadhammikaṁ pucchāmi;

samparāyikāhaṁ, bhante, bhagavantaṁ pucchāmi.

Cattārome, bhante, vaṇṇā—

khattiyā, brāhmaṇā, vessā, suddā.

Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti?

“Pañcimāni, mahārāja, padhāniyaṅgāni.

Katamāni pañca?

Idha, mahārāja, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti;

appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;

asaṭho hoti amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu;

āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;

paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā—

imāni kho, mahārāja, pañca padhāniyaṅgāni.

Cattārome, mahārāja, vaṇṇā—

khattiyā, brāhmaṇā, vessā, suddā.

Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā;

ettha pana nesaṁ assa dīgharattaṁ hitāya sukhāyā”ti.

“Cattārome, bhante, vaṇṇā—

khattiyā, brāhmaṇā, vessā, suddā.

Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā;

ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti?

“Ettha kho nesāhaṁ, mahārāja, padhānavemattataṁ vadāmi.

Seyyathāpissu, mahārāja, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā.

Taṁ kiṁ maññasi, mahārāja,

ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṁ gaccheyyuṁ, dantāva dantabhūmiṁ sampāpuṇeyyun”ti?

“Evaṁ, bhante”.

“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṁ gaccheyyuṁ, adantāva dantabhūmiṁ sampāpuṇeyyuṁ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti?

“No hetaṁ, bhante”.

“Evameva kho, mahārāja, yaṁ taṁ saddhena pattabbaṁ appābādhena asaṭhena amāyāvinā āraddhavīriyena paññavatā, taṁ vata assaddho bahvābādho saṭho māyāvī kusīto duppañño pāpuṇissatīti—netaṁ ṭhānaṁ vijjatī”ti.

“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha.

Cattārome, bhante, vaṇṇā—

khattiyā, brāhmaṇā, vessā, suddā.

Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā te cassu sammappadhānā;

ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti?

“Ettha kho nesāhaṁ, mahārāja, na kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttiṁ.

Seyyathāpi, mahārāja, puriso sukkhaṁ sākakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya;

athāparo puriso sukkhaṁ sālakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya;

athāparo puriso sukkhaṁ ambakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya;

athāparo puriso sukkhaṁ udumbarakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya.

Taṁ kiṁ maññasi, mahārāja,

siyā nu kho tesaṁ aggīnaṁ nānādāruto abhinibbattānaṁ kiñci nānākaraṇaṁ acciyā vā acciṁ, vaṇṇena vā vaṇṇaṁ, ābhāya vā ābhan”ti?

“No hetaṁ, bhante”.

“Evameva kho, mahārāja, yaṁ taṁ tejaṁ vīriyā nimmathitaṁ padhānābhinibbattaṁ, nāhaṁ tattha kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttin”ti.

“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha.

Kiṁ pana, bhante, atthi devā”ti?

“Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi:

‘kiṁ pana, bhante, atthi devā’”ti?

“Yadi vā te, bhante, devā āgantāro itthattaṁ yadi vā anāgantāro itthattaṁ”?

“Ye te, mahārāja, devā sabyābajjhā te devā āgantāro itthattaṁ, ye te devā abyābajjhā te devā anāgantāro itthattan”ti.

Evaṁ vutte, viṭaṭūbho senāpati bhagavantaṁ etadavoca:

“ye te, bhante, devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti?

Atha kho āyasmato ānandassa etadahosi:

“ayaṁ kho viṭaṭūbho senāpati rañño pasenadissa kosalassa putto;

ahaṁ bhagavato putto.

Ayaṁ kho kālo yaṁ putto puttena manteyyā”ti.

Atha kho āyasmā ānando viṭaṭūbhaṁ senāpatiṁ āmantesi:

“tena hi, senāpati, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṁ byākareyyāsi.

Taṁ kiṁ maññasi, senāpati,

yāvatā rañño pasenadissa kosalassa vijitaṁ yattha ca rājā pasenadi kosalo issariyādhipaccaṁ rajjaṁ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?

“Yāvatā, bho, rañño pasenadissa kosalassa vijitaṁ yattha ca rājā pasenadi kosalo issariyādhipaccaṁ rajjaṁ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti.

“Taṁ kiṁ maññasi, senāpati,

yāvatā rañño pasenadissa kosalassa avijitaṁ yattha ca rājā pasenadi kosalo na issariyādhipaccaṁ rajjaṁ kāreti, tattha pahoti rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?

“Yāvatā, bho, rañño pasenadissa kosalassa avijitaṁ yattha ca rājā pasenadi kosalo na issariyādhipaccaṁ rajjaṁ kāreti, na tattha pahoti rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti.

“Taṁ kiṁ maññasi, senāpati,

sutā te devā tāvatiṁsā”ti?

“Evaṁ, bho.

Sutā me devā tāvatiṁsā.

Idhāpi bhotā raññā pasenadinā kosalena sutā devā tāvatiṁsā”ti.

“Taṁ kiṁ maññasi, senāpati,

pahoti rājā pasenadi kosalo deve tāvatiṁse tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?

“Dassanampi, bho, rājā pasenadi kosalo deve tāvatiṁse nappahoti, kuto pana tamhā ṭhānā cāvessati vā pabbājessati vā”ti?

“Evameva kho, senāpati, ye te devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve dassanāyapi nappahonti; kuto pana tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti?

Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca:

“konāmo ayaṁ, bhante, bhikkhū”ti?

“Ānando nāma, mahārājā”ti.

“Ānando vata bho, ānandarūpo vata bho.

Heturūpaṁ, bhante, āyasmā ānando āha; saheturūpaṁ, bhante, āyasmā ānando āha.

Kiṁ pana, bhante, atthi brahmā”ti?

“Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi:

‘kiṁ pana, bhante, atthi brahmā’”ti?

“Yadi vā so, bhante, brahmā āgantā itthattaṁ, yadi vā anāgantā itthattan”ti?

“Yo so, mahārāja, brahmā sabyābajjho so brahmā āgantā itthattaṁ, yo so brahmā abyābajjho so brahmā anāgantā itthattan”ti.

Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca:

“sañjayo, mahārāja, brāhmaṇo ākāsagotto āgato”ti.

Atha kho rājā pasenadi kosalo sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca:

“ko nu kho, brāhmaṇa, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti?

“Viṭaṭūbho, mahārāja, senāpatī”ti.

Viṭaṭūbho senāpati evamāha:

“sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti.

Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca:

“yānakālo, mahārājā”ti.

Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca:

“sabbaññutaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, sabbaññutaṁ bhagavā byākāsi;

tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.

Cātuvaṇṇisuddhiṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, cātuvaṇṇisuddhiṁ bhagavā byākāsi;

tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.

Adhideve mayaṁ, bhante, bhagavantaṁ apucchimhā, adhideve bhagavā byākāsi;

tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.

Adhibrahmānaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, adhibrahmānaṁ bhagavā byākāsi;

tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.

Yaṁ yadeva ca mayaṁ bhagavantaṁ apucchimhā taṁ tadeva bhagavā byākāsi;

tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā.

Handa ca dāni mayaṁ, bhante, gacchāma;

bahukiccā mayaṁ bahukaraṇīyā”ti.

“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti.

Atha kho rājā pasenadi kosalo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmīti.

Kaṇṇakatthalasuttaṁ niṭṭhitaṁ dasamaṁ.

Rājavaggo niṭṭhito catuttho.

Tassuddānaṁ

Ghaṭikāro raṭṭhapālo,

maghadevo madhuriyaṁ;

Bodhi aṅgulimālo ca,

piyajātaṁ bāhitikaṁ;

Dhammacetiyasuttañca,

dasamaṁ kaṇṇakatthalaṁ.

Dhdas-bh 1Nya 1Thus have I heard: At one time the Lord was staying near Ujuññā in the deer-park at Kaṇṇakatthala. At that time King Pasenadi PTS vp En 308 of Kosala had arrived at Ujuññā on some business or other. Then King Pasenadi addressed a certain man, saying: “Come you, my good man, approach the Lord; having approached, in my name salute the Lord's feet with your head and ask whether he is well, not indisposed, of bodily vigour, strong, abiding in comfort, and say: ‘Revered sir, King Pasenadi salutes the Lord's feet with his head, and asks whether he is well, not indisposed, of bodily vigour, strong, abiding in comfort’; and then speak thus: ‘Revered sir, today after the meal, when he has had breakfast, King Pasenadi is expecting to come to see the Lord.’” “Yes, sire,” and that man, having answered King Pasenadi in assent, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance.

Dhdas-bh 2As he was sitting down at a respectful distance, that man spoke thus to the Lord: “Revered sir, King Pasenadi salutes the Lord's feet with his head, and asks whether he is well, not indisposed, of bodily vigour, strong, abiding in comfort. And he speaks thus: ‘Revered sir, today after the meal when he has had breakfast, King Pasenadi is expecting to come to see the Lord.’”

Dhdas-bh 3The sisters Somā and Sakulā heard: ‘Today after the meal when he has had breakfast, King Pasenadi is expecting to go to see the Lord.’ Then the sisters Somā and Sakulā, having approached the place where King Pasenadi was eating, spoke thus: “Well then, sire, in our names salute the Lord's feet with your head and ask whether he is well, not indisposed, of bodily vigour, strong, abiding in comfort, saying: ‘Revered sir, the sisters Somā and Sakulā salute the Lord's feet with their heads and ask whether he is well, not indisposed, of bodily vigour, strong, abiding in comfort.’”

Dhdas-bh 4Then after the meal when King Pasenadi had eaten his breakfast, he approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, King Pasenadi spoke thus to the Lord: “Revered sir, the sisters Somā and Sakulā with their heads salute the Lord's feet and ask whether he is well, not indisposed, of bodily vigour, strong, abiding in comfort.” “But how is it, sire, that the sisters Somā and Sakulā were not able to send another messenger?” “Revered sir, the sisters Somā and Sakulā heard: ‘Today after the meal when he has had breakfast, King Pasenadi is expecting to go to see the Lord.’ Then, revered sir, the sisters Somā and Sakulā having approached me in the place where I was eating, spoke thus: PTS vp En 309 ‘Well then, sire, in our names salute the Lord's feet with your head and ask whether he is well, not indisposed, of bodily vigour, strong, abiding in comfort, saying: ‘Revered sir, the sisters Somā and Sakulā salute the Lord's feet with their heads and ask whether he is well, not indisposed, of bodily vigour, strong, abiding in comfort.’” “May the sisters Somā and Sakulā be happy, sire.”

Dhdas-bh 5Then King Pasenadi spoke thus to the Lord: “I have heard this about you, revered sir: ‘The recluse Gotama speaks thus: “There is neither a recluse nor a brahman who, all-knowing, all-seeing, can claim all-embracing knowledge-and-vision, this situation does not exist.”’ Revered sir, those who speak thus: ‘The recluse Gotama speaks thus: “There is neither a recluse nor a brahman who, all-knowing, all-seeing, can claim all-embracing knowledge-and-vision, this situation does not exist.”’ I hope that these, revered sir, speak what was spoken by the Lord, that they do not misrepresent the Lord by what is not fact, that they explain Dhamma according to Dhamma, and that no reasoned thesis gives occasion for contempt? “Those, sire, who speak thus:: ‘The recluse Gotama speaks thus: “There is neither a recluse nor a brahman who, all-knowing, all-seeing, can claim all-embracing knowledge-and-vision, this situation does not exist.”’ these do not speak as I spoke but are misrepresenting me with what is not true, with what is not fact.”

Dhdas-bh 6Then King Pasenadi addressed the commander-in-chief, Viḍūḍabha, saying: “Now, who was it, commander-in-chief, that brought this subject of conversation into the palace?” “The brahman Sañjaya of the Ākāsa clan, sire.” Then King Pasenadi summoned a man and said: “Come you, my good man, in my name summon the brahman Sañjaya of the Ākāsa clan, saying: ‘King Pasenadi, revered sir, is summoning you.’” “Yes, your majesty,” and when this man had answered King Pasenadi in assent he approached the brahman Sañjaya of the Ākāsa clan; and having approached, he spoke thus to the brahman Sañjaya: “King Pasenadi is summoning you, revered sir.”

Dhdas-bh 7Then King Pasenadi spoke thus to the Lord: “Could it be, revered sir, that people might have transferred to quite another topic something (originally) said by the Lord in reference to something else? In regard to what, revered sir, does the Lord claim to have spoken the words?” “I, sire, claim to have spoken the words thus: ‘There is neither a PTS vp En 310 recluse nor a brahman, who at one and the same time can know all, can see all, this situation does not exist.’” “Revered sir, the Lord speaks causally, and it is in reference to cause, revered sir, that the Lord says: ‘There is neither a recluse nor a brahman, who at one and the same time can know all, can see all, this situation does not exist.’”

Dhdas-bh 8These, revered sir, are the four castes: nobles, brahmans, merchants and workers. Now, revered sir, could there be any distinction, any difference, between these four castes?” “These are, sire, the four castes: nobles, brahmans, merchants and workers. Among these four castes, sire, two are pointed to as chief: the nobles and the brahmans, that is to say in the way of addressing them, rising up from one's seat for them, saluting them with joined palms and rendering them service.” “I, revered sir, am not asking the Lord about the here and now; revered sir, I am asking the Lord about a future state. These, revered sir, are the four castes: nobles, brahmans, merchants and workers. Now, revered sir, could there be any distinction, any difference between these four castes?”

Dhdas-bh 9 “Sire, there are these five qualities for striving. What five? As to this, sire, [1] a monk has faith; he has faith in the awakening of the Tathāgata, and thinks: ‘Indeed this is the Lord, perfected one, fully Self-Awakened One, endowed with knowledge and (right) conduct, Well-farer, knower of the worlds, incomparable charioteer of men to be tamed, teacher of devas and men, the Awakened One, the Lord.’ [2] He is well, in good health, endowed with a good digestion, not over-cool, not over-hot, but of a middle kind suitable for striving. [3] He is not fraudulent, not deceitful, but shows himself as he really is to the Teacher or the learned among his fellow Brahma-farers. [4] He dwells with energy stirred up for getting rid of unskilled states, for arousing skilled states, steadfast, firm in advance, persevering amid skilled states. [5] He is one of wisdom endowed with wisdom leading to (the cutting off of) rise and fall, with ariyan discrimination leading to the complete destruction of anguish. These, sire, are the five qualities for striving.

Dhdas-bh 10These, sire, are the four castes: nobles, brahmans, merchants and workers. These might be possessed of these five qualities for striving. For a long time that would be for their welfare and happiness.” “These, revered sir, are the four castes: nobles, brahmans, merchants and workers; and these might be possessed of the five qualities for striving. But, revered sir, might there be among them here any distinction, any difference?” “I, sire, here speak of a divergence in striving. It is as if there might be, sire, among elephants, or horses, or oxen to be tamed two elephants, two horses, or two oxen that were well tamed, well trained and two that were not tamed, not trained. What do you think about PTS vp En 311 this, sire? Would those two elephants, or horses, or oxen that were to be tamed and that were well tamed, well trained, would these, on being tamed, reach tamed capacity, would they, being tamed, attain tamed rank?” “Yes, revered sir.” “But those two elephants, or horses, or oxen that were to be tamed, but that were neither tamed nor trained, would these, not being tamed, reach tamed capacity and would they, not being tamed, attain tamed rank, as do the two elephants, or horses, or oxen to be tamed that were well tamed, well trained?” “No, revered sir.”

Dhdas-bh 11“Even so, sire, that which may be achieved by faith, by good health, by honesty and absence of deceit, by output of energy, by wisdom, that one of no faith, of poor health, fraudulent and deceitful, lazy, weak in wisdom, could attain it, this situation does not exist.” “Revered sir, the Lord speaks causally, and it is in reference to cause, revered sir, that the Lord speaks.

Dhdas-bh 12These, revered sir, are the four castes: nobles, brahmans, merchants and workers. These might be possessed of the five qualities for striving and if they made the proper efforts would there be between them, revered sir, any distinction, any difference?” “I, sire, here speak of no difference, that is to say in freedom as against freedom. It is as though a man, sire, bringing dry sticks from a teak tree, were to produce a fire and heat were to result. Then another man, bringing dry sticks from a sāl-tree, were to produce a fire and heat were to result. Then another man, bringing dry sticks from a mango-tree, were to produce a fire and heat were to result. Then another man, bringing dry sticks from a fig tree, were to produce a fire and heat were to result. What do you think about this, sire? Because of the different woods used for the fires, would there be any difference in what is produced, in flame as against flame, in hue as against hue, in brilliance as against brilliance?” “No, revered sir.” “Even so it is, sire, with heat created by energy, produced by striving. I do not speak of any difference there, that is in freedom as against freedom.” “Revered sir, the Lord speaks causally, and it is in reference to cause that the Lord speaks.

Dhdas-bh 13But, honoured sir, are there devas?” PTS vp En 312 “How can you, sire, speak thus: ‘But, revered sir, are there devas?’” “Be it that these devas, revered sir, are returners to a state of being such or so, or be it that they are not returners to a state of being such or so?” “Sire, whatever devas have been malevolent are returners to a state of being such or so; whatever devas have not been malevolent are not returners to a state of being such or so.”

Dhdas-bh 14When this had been said, the commander-in-chief, Viḍūḍabha, spoke thus to the Lord: “Revered sir, can those devas that are malevolent and are returners to a state of being such or so, drive away or banish from that place those devas that have not been malevolent and are not returners to a state of being such or so?” Then it occurred to the venerable Ānanda: “This Viḍūḍabha, the commander-in-chief, is a son of King Pasenadi; I am the Lord's son. This is a time when son might confer with son.” So the venerable Ānanda addressed Viḍūḍabha, the commander-in-chief, saying: “Well now, commander-in-chief, on this point I will ask you something in return. Answer exactly as it seems right to you.

Dhdas-bh 15What do you think about this, commander-in-chief? As far as the realm of King Pasenadi (extends) and there where King Pasenadi holds dominion and sway, is King Pasenadi able to drive away, or banish, from that place a recluse, or a brahman whether he is meritorious or not meritorious, whether he is a Brahma-farer, or not a Brahma-farer?” “Good sir, as far as the realm of King Pasenadi (extends) and there where King Pasenadi holds dominion and sway, King Pasenadi is able to drive away, or banish, from that place a recluse, or a brahman whether he is meritorious or not or not meritorious, whether he is a Brahma-farer, or not a Brahma-farer.”

Dhdas-bh 16“What do you think about this, commander-in-chief? As far as the realm of King Pasenadi does not (extend) and there where King Pasenadi holds no dominion or sway, is King Pasenadi able to drive away, or banish, from that place a recluse, or a brahman whether he is meritorious or not meritorious, whether he is a Brahma-farer or not a Brahma-farer?” “Good sir, as far as the realm of King Pasenadi does not (extend) and there where King Pasenadi holds no dominion or sway, King Pasenadi is not able to drive away, or banish, from that place a recluse, or a brahman whether he is meritorious or not meritorious, whether he is a Brahma-farer or not a Brahma-farer.”

Dhdas-bh 17“What do you think about, this, commander-in-chief? Have you heard of the devas of the Thirty-Three?” PTS vp En 313 “Yes, good sir, I have heard of the devas of the Thirty-Three and the good King Pasenadi has also heard of the devas of the Thirty-Three.”

Dhdas-bh 18“What do you think about this, commander-in-chief? Is King Pasenadi able to drive away, or banish, from that place the devas of the Thirty-Three?” “Good sir, King Pasenadi is not even able to see the devas of the Thirty-Three. How then could he drive them away, or banish, them from that place?” “Even so, commander-in-chief, those devas that have been malevolent and are returners to a state of being such or so, are not even able to see those devas that have not been malevolent and are not returners to a state of being such or so. So how could they drive them away or banish them from that place?”

Dhdas-bh 19Then King Pasenadi spoke thus to the Lord: “What, revered sir, is this monk's name?” “His name is Ānanda, sire.” “Bliss indeed, indeed blissful! Revered sir, the venerable Ānanda speaks causally and it is in reference to cause, revered sir, that the venerable Ānanda speaks.

Dhdas-bh 20But now, revered sir, is there a Brahmā?” “How can you, sire, speak thus: ‘Is there a Brahmā?’” “Be it that this Brahmā, revered sir, is a returner to the state of being such or so, or be it that he is not a returner to a state of being such or so?” “Sire, whatever Brahmā has been malevolent, is a returner to a state of being such or so; but whatever Brahmā has not been malevolent, is not a returner to a state of being such or so.”

Dhdas-bh 21Then a certain man spoke thus to King Pasenadi: “The brahman Sañjaya of the Ākāsa clan has arrived, sire.” Then King Pasenadi spoke thus to the brahman Sañjaya of the Ākāsa clan: “Now, who was it, brahman, that brought this subject of conversation into the palace?” “Viḍūḍabha, sire, the commander-in-chief.” “The commander-in-chief, Viḍūḍabha, speaks thus: ‘The brahman Sañjaya, sire, of the Ākāsa clan.’” Then a certain man spoke thus to King Pasenadi: “It is time for the vehicle, sire.”

Dhdas-bh 22Then King Pasenadi spoke thus to the Lord: “We, revered sir, questioned the Lord about omniscience; the Lord PTS vp En 314 explained omniscience and because it was pleasing to us and approved, we are delighted. Revered sir, we questioned the Lord about the purity of the four castes; the Lord explained the purity of the four castes and because it was pleasing to us and approved, we are delighted. Revered sir, we questioned the Lord about the devas; the Lord explained the devas and because it was pleasing to us and approved, we are delighted. Revered sir, we questioned the Lord about Brahmā; the Lord explained about Brahmā and because it was pleasing to us and approved, we are delighted. And, revered sir, whatever it was we questioned the Lord about, that very thing the Lord explained and because it was pleasing to us and approved, we are delighted. And now, if it please you, revered sir, we are going; we are very busy and there is much to be done.” “You must do now, sire, that for which you deem it the right time.”

Dhdas-bh 23Then King Pasenadi of Kosala, delighted at what the Lord had said, having given thanks, rising from his seat, having greeted the Lord, departed keeping his right side towards him.

Discourse at Kaṇṇakatthala: The Tenth