{"id":"dn23","title":"With Pāyāsi","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"dn23","title":"With Pāyāsi","units":[{"id":"dn23:0","sourceIds":["dn23:0.1","dn23:0.2"],"kind":"text","text":{"pi":"Dīgha Nikāya 23\nPāyāsisutta","en":"Long Discourses 23\nWith Pāyāsi"}},{"id":"dn23:1","sourceIds":["dn23:1.1","dn23:1.2","dn23:1.3","dn23:1.4"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ āyasmā kumārakassapo kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena setabyā nāma kosalānaṁ nagaraṁ tadavasari.\nTatra sudaṁ āyasmā kumārakassapo setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane.\nTena kho pana samayena pāyāsi rājañño setabyaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.","en":"So I have heard.\nAt one time Venerable Kassapa the Prince was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at a Kosalan citadel named Setavyā.\nHe stayed in the rosewood grove to the north of Setavyā.\nNow at that time the chieftain Pāyāsi was living in Setavyā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin."}},{"id":"dn23:2","sourceIds":["dn23:2.0","dn23:2.1","dn23:2.2","dn23:2.3","dn23:2.4","dn23:2.5","dn23:2.6","dn23:2.7","dn23:2.8"],"kind":"text","text":{"pi":"1. Pāyāsirājaññavatthu\nTena kho pana samayena pāyāsissa rājaññassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:\n“itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.\nAssosuṁ kho setabyakā brāhmaṇagahapatikā:\n“samaṇo khalu bho kumārakassapo samaṇassa gotamassa sāvako kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi setabyaṁ anuppatto setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane.\nTaṁ kho pana bhavantaṁ kumārakassapaṁ evaṁ kalyāṇo kittisaddo abbhuggato:\n‘paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca.\nSādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’”ti.\nAtha kho setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṁsapāvanaṁ.","en":"1. On Pāyāsi\nNow at that time Pāyāsi had the following harmful misconception:\n“There is no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.”\nThe brahmins and householders of Setavyā heard,\n“It seems the ascetic Kassapa the Prince—a disciple of the ascetic Gotama—is staying in the rosewood grove to the north of Setavyā.\nHe has this good reputation:\n‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’\nIt’s good to see such perfected ones.”\nThen, exiting Setavyā, they formed into companies and headed north to the grove."}},{"id":"dn23:3","sourceIds":["dn23:3.1","dn23:3.2","dn23:3.3","dn23:3.4","dn23:3.5","dn23:3.6","dn23:3.7","dn23:3.8","dn23:3.9","dn23:3.10","dn23:3.11","dn23:3.12","dn23:3.13","dn23:3.14","dn23:3.15","dn23:3.16"],"kind":"text","text":{"pi":"Tena kho pana samayena pāyāsi rājañño uparipāsāde divāseyyaṁ upagato hoti.\nAddasā kho pāyāsi rājañño setabyake brāhmaṇagahapatike setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhe gacchante yena siṁsapāvanaṁ,\ndisvā khattaṁ āmantesi:\n“kiṁ nu kho, bho khatte, setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṁsapāvanan”ti?\n“Atthi kho, bho, samaṇo kumārakassapo, samaṇassa gotamassa sāvako kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi setabyaṁ anuppatto setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane.\nTaṁ kho pana bhavantaṁ kumārakassapaṁ evaṁ kalyāṇo kittisaddo abbhuggato:\n‘paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā cā’ti.\nTamete bhavantaṁ kumārakassapaṁ dassanāya upasaṅkamantī”ti.\n“Tena hi, bho khatte, yena setabyakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā setabyake brāhmaṇagahapatike evaṁ vadehi:\n‘pāyāsi, bho, rājañño evamāha—\nāgamentu kira bhavanto, pāyāsipi rājañño samaṇaṁ kumārakassapaṁ dassanāya upasaṅkamissatī’ti.\nPurā samaṇo kumārakassapo setabyake brāhmaṇagahapatike bāle abyatte saññāpeti:\n‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti.\nNatthi hi, bho khatte, paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.\n“Evaṁ, bho”ti kho so khattā pāyāsissa rājaññassa paṭissutvā yena setabyakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā setabyake brāhmaṇagahapatike etadavoca:\n“pāyāsi, bho, rājañño evamāha, āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṁ kumārakassapaṁ dassanāya upasaṅkamissatī”ti.","en":"Now at that time the chieftain Pāyāsi had retired to the upper floor of his stilt longhouse for his midday nap.\nHe saw the brahmins and householders heading north toward the grove,\nand addressed his butler,\n“My butler, why are the brahmins and householders heading north toward the grove?”\n“The ascetic Kassapa the Prince—a disciple of the ascetic Gotama—is staying in the rosewood grove to the north of Setavyā.\nHe has this good reputation:\n‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’\nThey’re going to see that Kassapa the Prince.”\n“Well then, go to the brahmins and householders and say to them:\n‘Worthy sir, the chieftain Pāyāsi asks\nyou to wait, as he will also go to see the ascetic Kassapa the Prince.’\nBefore Kassapa the Prince persuades those foolish and incompetent brahmins and householders that\nthere is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds—\nfor none of these things are true!”\n“Yes, worthy sir,” replied the butler, and did as he was asked."}},{"id":"dn23:4","sourceIds":["dn23:4.1","dn23:4.2","dn23:4.3","dn23:4.4","dn23:4.5","dn23:4.6","dn23:4.7"],"kind":"text","text":{"pi":"Atha kho pāyāsi rājañño setabyakehi brāhmaṇagahapatikehi parivuto yena siṁsapāvanaṁ yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā āyasmatā kumārakassapena saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.\nSetabyakāpi kho brāhmaṇagahapatikā appekacce āyasmantaṁ kumārakassapaṁ abhivādetvā ekamantaṁ nisīdiṁsu;\nappekacce āyasmatā kumārakassapena saddhiṁ sammodiṁsu;\nsammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu.\nAppekacce yenāyasmā kumārakassapo tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu.\nAppekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu.\nAppekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.","en":"Then Pāyāsi escorted by the brahmins and householders, went up to Kassapa the Prince, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side.\nBefore sitting down to one side, some of the brahmins and householders of Setavyā bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward Kassapa the Prince, some announced their name and clan, while some kept silent."}},{"id":"dn23:5","sourceIds":["dn23:5.0","dn23:5.1","dn23:5.2","dn23:5.3","dn23:5.4","dn23:5.5","dn23:5.6"],"kind":"text","text":{"pi":"2. Natthikavāda\nEkamantaṁ nisinno kho pāyāsi rājañño āyasmantaṁ kumārakassapaṁ etadavoca:\n“ahañhi, bho kassapa, evaṁvādī evaṁdiṭṭhī:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.\n“Nāhaṁ, rājañña, evaṁvādiṁ evaṁdiṭṭhiṁ addasaṁ vā assosiṁ vā.\nKathañhi nāma evaṁ vadeyya:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti?","en":"2. Nihilism\nSeated to one side, the chieftain Pāyāsi said to Venerable Kassapa the Prince,\n“Worthy Kassapa, this is my doctrine and view:\n‘There is no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.’”\n“Chieftain, may I never see or hear of anyone holding such a doctrine or view!\nFor how on earth can anyone say such a thing?"}},{"id":"dn23:5.7","sourceIds":["dn23:5.7.0"],"kind":"text","text":{"pi":"2.1. Candimasūriyaupamā","en":"2.1. The Simile of the Moon and Sun"}},{"id":"dn23:5-from-dn23-5.8","sourceIds":["dn23:5.8","dn23:5.9","dn23:5.10","dn23:5.11","dn23:5.12","dn23:5.13"],"kind":"text","text":{"pi":"Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṁ byākareyyāsi.\nTaṁ kiṁ maññasi, rājañña,\nime candimasūriyā imasmiṁ vā loke parasmiṁ vā, devā vā te manussā vā”ti?\n“Ime, bho kassapa, candimasūriyā parasmiṁ loke, na imasmiṁ; devā te na manussā”ti.\n“Imināpi kho te, rājañña, pariyāyena evaṁ hotu—\nitipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.","en":"Well then, chieftain, I’ll ask you about this in return, and you can answer as you like.\nWhat do you think, chieftain?\nAre the moon and sun in this world or the other world? Are they gods or humans?”\n“They are in the other world, worthy Kassapa, and they are gods, not humans.”\n“By this method it ought to be proven that\nthere is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”"}},{"id":"dn23:6","sourceIds":["dn23:6.1","dn23:6.2","dn23:6.3","dn23:6.4","dn23:6.5","dn23:6.6","dn23:6.7","dn23:6.8","dn23:6.9","dn23:6.10","dn23:6.11","dn23:6.12","dn23:6.13","dn23:6.14","dn23:6.15","dn23:6.16","dn23:6.17","dn23:6.18","dn23:6.19","dn23:6.20","dn23:6.21"],"kind":"text","text":{"pi":"“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.\n“Atthi pana, rājañña, pariyāyo, yena te pariyāyena evaṁ hoti:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?\n“Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.\n“Yathā kathaṁ viya, rājaññā”ti?\n“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī.\nTe aparena samayena ābādhikā honti dukkhitā bāḷhagilānā.\nYadāhaṁ jānāmi:\n‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṁ upasaṅkamitvā evaṁ vadāmi:\n‘santi kho, bho, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n“ye te pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti.\nBhavanto kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī.\nSace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissanti.\nSace, bho, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyātha, yena me āgantvā āroceyyātha:\n“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.\nBhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī’ti.\nTe me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṁ pahiṇanti.\nAyampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.","en":"“Even though the worthy Kassapa says this, still I think that\nthere is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds.”\n“Is there a method by which you can prove what you say?”\n“There is, worthy Kassapa.”\n“How, exactly, chieftain?”\n“Well, I have friends and colleagues, relatives and kin who kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.\nSome time later they become sick, suffering, gravely ill.\nWhen I know that\nthey will not recover from their illness, I go to them and say,\n‘Worthy sir, there are some ascetics and brahmins who have this doctrine and view:\n“Those who kill living creatures, steal, and commit sexual misconduct; use speech that’s false, backbiting, harsh, or nonsensical; and are covetous, malicious, and have wrong view—when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”\nYou do all these things.\nIf what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in a place of loss, a bad place, the underworld, hell.\nIf that happens, worthy sir, come and tell me that\nthere is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.\nI trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’\nThey agree to this. But they don’t come back to tell me, nor do they send a messenger.\nThis is the method by which I prove that\nthere is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds.”"}},{"id":"dn23:7","sourceIds":["dn23:7.0","dn23:7.1","dn23:7.2","dn23:7.3","dn23:7.4","dn23:7.5","dn23:7.6","dn23:7.7","dn23:7.8","dn23:7.9","dn23:7.10","dn23:7.11","dn23:7.12","dn23:7.13","dn23:7.14","dn23:7.15","dn23:7.16","dn23:7.17","dn23:7.18","dn23:7.19","dn23:7.20"],"kind":"text","text":{"pi":"2.2. Coraupamā\n“Tena hi, rājañña, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi.\nTaṁ kiṁ maññasi, rājañña,\nidha te purisā coraṁ āgucāriṁ gahetvā dasseyyuṁ:\n‘ayaṁ te, bhante, coro āgucārī;\nimassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti.\nTe tvaṁ evaṁ vadeyyāsi:\n‘tena hi, bho, imaṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane sīsaṁ chindathā’ti.\nTe ‘sādhū’ti paṭissutvā taṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane nisīdāpeyyuṁ.\nLabheyya nu kho so coro coraghātesu:\n‘āgamentu tāva bhavanto coraghātā, amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī’ti, udāhu vippalapantasseva coraghātā sīsaṁ chindeyyun”ti?\n“Na hi so, bho kassapa, coro labheyya coraghātesu:\n‘āgamentu tāva bhavanto coraghātā amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī’ti.\nAtha kho naṁ vippalapantasseva coraghātā sīsaṁ chindeyyun”ti.\n“So hi nāma, rājañña, coro manusso manussabhūtesu coraghātesu na labhissati:\n‘āgamentu tāva bhavanto coraghātā, amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī’ti.\nKiṁ pana te mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā labhissanti nirayapālesu:\n‘āgamentu tāva bhavanto nirayapālā, yāva mayaṁ pāyāsissa rājaññassa gantvā ārocema:\n“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”’ti?\nImināpi kho te, rājañña, pariyāyena evaṁ hotu:\n‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.","en":"2.2. The Simile of the Bandit\n“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like.\nWhat do you think, chieftain?\nSuppose they were to arrest a bandit, a criminal and present him to you, saying,\n‘Sir, this is a bandit, a criminal.\nPunish him as you will.’\nThen you’d say to them,\n‘Well then, my men, tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and there, at the place of execution to the south of the city, chop off his head.’\nSaying, ‘Good,’ they’d do as they were told, sitting him down at the place of execution.\nCould that bandit get the executioners to wait, saying,\n‘Please, good executioners! I have friends and colleagues, relatives and kin in such-and-such village or town. Wait until I’ve visited them, then I’ll come back’? Or would they just chop off his head as he prattled on?”\n“They’d just chop off his head.”\n“So even a human bandit couldn’t get his human executioners to stay his execution.\nWhat then of your friends and colleagues, relatives and kin who are reborn in a lower realm after doing bad things? Could they get the wardens of hell to wait, saying,\n‘Please, good wardens of hell! Wait until I’ve gone to the chieftain Pāyāsi to tell him that\nthere is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds’?\nBy this method, too, it ought to be proven that\nthere is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”"}},{"id":"dn23:8","sourceIds":["dn23:8.1","dn23:8.2","dn23:8.3","dn23:8.4","dn23:8.5","dn23:8.6","dn23:8.7","dn23:8.8","dn23:8.9","dn23:8.10","dn23:8.11","dn23:8.12","dn23:8.13","dn23:8.14","dn23:8.15","dn23:8.16","dn23:8.17","dn23:8.18","dn23:8.19","dn23:8.20","dn23:8.21"],"kind":"text","text":{"pi":"“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.\n“Atthi pana, rājañña, pariyāyo yena te pariyāyena evaṁ hoti:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?\n“Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.\n“Yathā kathaṁ viya, rājaññā”ti?\n“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī.\nTe aparena samayena ābādhikā honti dukkhitā bāḷhagilānā.\nYadāhaṁ jānāmi:\n‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṁ upasaṅkamitvā evaṁ vadāmi:\n‘santi kho, bho, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n“ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.\nBhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī.\nSace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissanti.\nSace, bho, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyātha, yena me āgantvā āroceyyātha:\n“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.\nBhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī’ti.\nTe me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṁ pahiṇanti.\nAyampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.","en":"“Even though the worthy Kassapa says this, still I think that\nthere is no afterlife.”\n“Is there a method by which you can prove what you say?”\n“There is, worthy Kassapa.”\n“How, exactly, chieftain?”\n“Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures, stealing, and sexual misconduct. They refrain from speech that’s false, backbiting, harsh, or nonsensical. And they’re content, kind-hearted, with right view.\nSome time later they become sick, suffering, gravely ill.\nWhen I know that\nthey will not recover from their illness, I go to them and say,\n‘Worthy sir, there are some ascetics and brahmins who have this doctrine and view:\n“Those who refrain from killing living creatures, stealing, and sexual misconduct; who refrain from speech that’s false, backbiting, harsh, or nonsensical; and are content, kind-hearted, with right view—when their body breaks up, after death, are reborn in a good place, a heavenly realm.”\nYou do all these things.\nIf what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in a good place, a heavenly realm.\nIf that happens, worthy sir, come and tell me that\nthere is an afterlife.\nI trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’\nThey agree to this. But they don’t come back to tell me, nor do they send a messenger.\nThis is the method by which I prove that\nthere is no afterlife.”"}},{"id":"dn23:9","sourceIds":["dn23:9.0","dn23:9.1","dn23:9.2","dn23:9.3","dn23:9.4","dn23:9.5","dn23:9.6","dn23:9.7","dn23:9.8","dn23:9.9","dn23:9.10","dn23:9.11","dn23:9.12","dn23:9.13","dn23:9.14","dn23:9.15","dn23:9.16","dn23:9.17","dn23:9.18","dn23:9.19","dn23:9.20","dn23:9.21","dn23:9.22","dn23:9.23","dn23:9.24","dn23:9.25","dn23:9.26","dn23:9.27","dn23:9.28","dn23:9.29","dn23:9.30","dn23:9.31","dn23:9.32","dn23:9.33","dn23:9.34","dn23:9.35"],"kind":"text","text":{"pi":"2.3. Gūthakūpapurisaupamā\n“Tena hi, rājañña, upamaṁ te karissāmi.\nUpamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.\nSeyyathāpi, rājañña, puriso gūthakūpe sasīsakaṁ nimuggo assa.\nAtha tvaṁ purise āṇāpeyyāsi:\n‘tena hi, bho, taṁ purisaṁ tamhā gūthakūpā uddharathā’ti.\nTe ‘sādhū’ti paṭissutvā taṁ purisaṁ tamhā gūthakūpā uddhareyyuṁ.\nTe tvaṁ evaṁ vadeyyāsi:\n‘tena hi, bho, tassa purisassa kāyā veḷupesikāhi gūthaṁ sunimmajjitaṁ nimmajjathā’ti.\nTe ‘sādhū’ti paṭissutvā tassa purisassa kāyā veḷupesikāhi gūthaṁ sunimmajjitaṁ nimmajjeyyuṁ.\nTe tvaṁ evaṁ vadeyyāsi:\n‘tena hi, bho, tassa purisassa kāyaṁ paṇḍumattikāya tikkhattuṁ subbaṭṭitaṁ ubbaṭṭethā’ti.\nTe tassa purisassa kāyaṁ paṇḍumattikāya tikkhattuṁ subbaṭṭitaṁ ubbaṭṭeyyuṁ.\nTe tvaṁ evaṁ vadeyyāsi:\n‘tena hi, bho, taṁ purisaṁ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṁ suppadhotaṁ karothā’ti.\nTe taṁ purisaṁ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṁ suppadhotaṁ kareyyuṁ.\nTe tvaṁ evaṁ vadeyyāsi:\n‘tena hi, bho, tassa purisassa kesamassuṁ kappethā’ti.\nTe tassa purisassa kesamassuṁ kappeyyuṁ.\nTe tvaṁ evaṁ vadeyyāsi:\n‘tena hi, bho, tassa purisassa mahagghañca mālaṁ mahagghañca vilepanaṁ mahagghāni ca vatthāni upaharathā’ti.\nTe tassa purisassa mahagghañca mālaṁ mahagghañca vilepanaṁ mahagghāni ca vatthāni upahareyyuṁ.\nTe tvaṁ evaṁ vadeyyāsi:\n‘tena hi, bho, taṁ purisaṁ pāsādaṁ āropetvā pañcakāmaguṇāni upaṭṭhāpethā’ti.\nTe taṁ purisaṁ pāsādaṁ āropetvā pañcakāmaguṇāni upaṭṭhāpeyyuṁ.\nTaṁ kiṁ maññasi, rājañña,\napi nu tassa purisassa sunhātassa suvilittassa sukappitakesamassussa āmukkamālābharaṇassa odātavatthavasanassa uparipāsādavaragatassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa punadeva tasmiṁ gūthakūpe nimujjitukāmatā assā”ti?\n“No hidaṁ, bho kassapa”.\n“Taṁ kissa hetu”?\n“Asuci, bho kassapa, gūthakūpo asuci ceva asucisaṅkhāto ca duggandho ca duggandhasaṅkhāto ca jeguccho ca jegucchasaṅkhāto ca paṭikūlo ca paṭikūlasaṅkhāto cā”ti.\n“Evameva kho, rājañña, manussā devānaṁ asucī ceva asucisaṅkhātā ca, duggandhā ca duggandhasaṅkhātā ca, jegucchā ca jegucchasaṅkhātā ca, paṭikūlā ca paṭikūlasaṅkhātā ca.\nYojanasataṁ kho, rājañña, manussagandho deve ubbādhati.\nKiṁ pana te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā te āgantvā ārocessanti:\n‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti?\nImināpi kho te, rājañña, pariyāyena evaṁ hotu:\n‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.","en":"2.3. The Simile of the Sewer\n“Well then, chieftain, I shall give you a simile.\nFor by means of a simile some sensible people understand the meaning of what is said.\nSuppose there were a man sunk over his head in a sewer.\nThen you were to order someone\nto pull him out of the sewer,\nand they’d agree to do so.\nThen you’d tell them to\ncarefully scrape the dung off that man’s body with bamboo scrapers,\nand they’d agree to do so.\nThen you’d tell them to\ncarefully scrub that man’s body down with pale clay three times,\nand they’d do so.\nThen you’d tell them to\nsmear that man’s body with oil, and carefully wash him down with fine paste three times,\nand they’d do so.\nThen you’d tell them to\ndress that man’s hair and beard,\nand they’d do so.\nThen you’d tell them to\nprovide that man with costly garlands, makeup, and clothes,\nand they’d do so.\nThen you’d tell them to\nbring that man up to the stilt longhouse and set him up with the five kinds of sensual stimulation,\nand they’d do so.\nWhat do you think, chieftain?\nNow that man is nicely bathed and anointed, with hair and beard dressed, bedecked with garlands and bracelets, dressed in white, supplied and provided with the five kinds of sensual stimulation upstairs in the royal longhouse. Would he want to plunge back into that sewer again?”\n“No, worthy Kassapa.\nWhy is that?\nBecause that sewer is filthy, stinking, disgusting, and repulsive, and it’s regarded as such.”\n“In the same way, chieftain, to the gods, human beings are filthy, stinking, disgusting, and repulsive, and are regarded as such.\nThe smell of humans reaches the gods even a hundred leagues away.\nWhat then of your friends and colleagues, relatives and kin who are reborn in a higher realm after doing good things? Will they come back to tell you that\nthere is an afterlife?\nBy this method, too, it ought to be proven that\nthere is an afterlife.”"}},{"id":"dn23:10","sourceIds":["dn23:10.1","dn23:10.2","dn23:10.3","dn23:10.4","dn23:10.5","dn23:10.6","dn23:10.7","dn23:10.8","dn23:10.9","dn23:10.10","dn23:10.11","dn23:10.12","dn23:10.13","dn23:10.14","dn23:10.15","dn23:10.16","dn23:10.17","dn23:10.18","dn23:10.19"],"kind":"text","text":{"pi":"“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.\n“Atthi pana, rājañña, pariyāyo …pe…\n“atthi, bho kassapa, pariyāyo …pe…\nyathā kathaṁ viya, rājaññāti?\n“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā,\nte aparena samayena ābādhikā honti dukkhitā bāḷhagilānā.\nYadāhaṁ jānāmi:\n‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṁ upasaṅkamitvā evaṁ vadāmi:\n‘santi kho, bho, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n“ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti devānaṁ tāvatiṁsānaṁ sahabyatan”ti.\nBhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā.\nSace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissanti, devānaṁ tāvatiṁsānaṁ sahabyataṁ.\nSace, bho, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyātha devānaṁ tāvatiṁsānaṁ sahabyataṁ, yena me āgantvā āroceyyātha:\n“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.\nBhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī’ti.\nTe me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṁ pahiṇanti.\nAyampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.","en":"“Even though the worthy Kassapa says this, still I think that\nthere is no afterlife.”\n“Can you prove it?”\n“I can.”\n“How, exactly, chieftain?”\n“Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures and so on.\nSome time later they become sick, suffering, gravely ill.\nWhen I know that\nthey will not recover from their illness, I go to them and say,\n‘Worthy sir, there are some ascetics and brahmins who have this doctrine and view:\n“Those who refrain from killing living creatures and so on are reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three.”\nYou do all these things.\nIf what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in the company of the gods of the thirty-three.\nIf that happens, worthy sir, come and tell me that\nthere is an afterlife.\nI trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’\nThey agree to this. But they don’t come back to tell me, nor do they send a messenger.\nThis is how I prove that\nthere is no afterlife.”"}},{"id":"dn23:11","sourceIds":["dn23:11.0","dn23:11.1","dn23:11.2","dn23:11.3","dn23:11.4","dn23:11.5","dn23:11.6","dn23:11.7","dn23:11.8","dn23:11.9","dn23:11.10","dn23:11.11","dn23:11.12","dn23:11.13","dn23:11.14"],"kind":"text","text":{"pi":"2.4. Tāvatiṁsadevaupamā\n“Tena hi, rājañña, taññevettha paṭipucchissāmi; yathā te khameyya, tathā naṁ byākareyyāsi.\nYaṁ kho pana, rājañña, mānussakaṁ vassasataṁ, devānaṁ tāvatiṁsānaṁ eso eko rattindivo, tāya rattiyā tiṁsarattiyo māso, tena māsena dvādasamāsiyo saṁvaccharo, tena saṁvaccharena dibbaṁ vassasahassaṁ devānaṁ tāvatiṁsānaṁ āyuppamāṇaṁ.\nYe te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā devānaṁ tāvatiṁsānaṁ sahabyataṁ.\nSace pana tesaṁ evaṁ bhavissati:\n‘yāva mayaṁ dve vā tīṇi vā rattindivā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, atha mayaṁ pāyāsissa rājaññassa gantvā āroceyyāma:\n“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.\nApi nu te āgantvā āroceyyuṁ—\nitipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?\n“No hidaṁ, bho kassapa.\nApi hi mayaṁ, bho kassapa, ciraṁ kālaṅkatāpi bhaveyyāma.\nKo panetaṁ bhoto kassapassa āroceti:\n‘atthi devā tāvatiṁsā’ti vā ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā.\nNa mayaṁ bhoto kassapassa saddahāma:\n‘atthi devā tāvatiṁsā’ti vā ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā”ti.","en":"2.4. The Simile of the gods of the thirty-three\n“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like.\nA hundred human years are equivalent to one day and night for the gods of the thirty-three. Thirty such days make a month, and twelve months make a year. The gods of the thirty-three have a lifespan of a thousand such years.\nNow, as to your friends who are reborn in the company of the gods of the thirty-three after doing good things.\nIf they think,\n‘First I’ll amuse myself for two or three days, supplied and provided with the five kinds of heavenly sensual stimulation. Then I’ll go back to Pāyāsi and tell him that\nthere is an afterlife.’\nWould they come back to tell you that\nthere is an afterlife?”\n“No, worthy Kassapa.\nFor I would be long dead by then.\nBut worthy Kassapa, who has told you\nthat the gods of the thirty-three exist, or that they have such a long lifespan?\nI don’t believe you.”"}},{"id":"dn23:11.15","sourceIds":["dn23:11.15.0"],"kind":"text","text":{"pi":"2.5. Jaccandhaupamā","en":"2.5. Blind From Birth"}},{"id":"dn23:11-from-dn23-11.16","sourceIds":["dn23:11.16","dn23:11.17","dn23:11.18","dn23:11.19","dn23:11.20","dn23:11.21","dn23:11.22","dn23:11.23","dn23:11.24","dn23:11.25","dn23:11.26","dn23:11.27","dn23:11.28","dn23:11.29","dn23:11.30","dn23:11.31","dn23:11.32","dn23:11.33","dn23:11.34","dn23:11.35","dn23:11.36","dn23:11.37","dn23:11.38","dn23:11.39","dn23:11.40","dn23:11.41","dn23:11.42","dn23:11.43","dn23:11.44","dn23:11.45","dn23:11.46","dn23:11.47"],"kind":"text","text":{"pi":"“Seyyathāpi, rājañña, jaccandho puriso na passeyya kaṇha—sukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakāni rūpāni, na passeyya candimasūriye.\nSo evaṁ vadeyya:\n‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṁ rūpānaṁ dassāvī.\nNatthi nīlakāni rūpāni, natthi nīlakānaṁ rūpānaṁ dassāvī.\nNatthi pītakāni rūpāni, natthi pītakānaṁ rūpānaṁ dassāvī.\nNatthi lohitakāni rūpāni, natthi lohitakānaṁ rūpānaṁ dassāvī.\nNatthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī.\nNatthi samavisamaṁ, natthi samavisamassa dassāvī.\nNatthi tārakāni rūpāni, natthi tārakānaṁ rūpānaṁ dassāvī.\nNatthi candimasūriyā, natthi candimasūriyānaṁ dassāvī.\nAhametaṁ na jānāmi, ahametaṁ na passāmi, tasmā taṁ natthī’ti.\nSammā nu kho so, rājañña, vadamāno vadeyyā”ti?\n“No hidaṁ, bho kassapa.\nAtthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṁ rūpānaṁ dassāvī.\nAtthi nīlakāni rūpāni, atthi nīlakānaṁ rūpānaṁ dassāvī …pe…\natthi samavisamaṁ, atthi samavisamassa dassāvī.\nAtthi tārakāni rūpāni, atthi tārakānaṁ rūpānaṁ dassāvī.\nAtthi candimasūriyā, atthi candimasūriyānaṁ dassāvī.\n‘Ahametaṁ na jānāmi, ahametaṁ na passāmi, tasmā taṁ natthī’ti.\nNa hi so, bho kassapa, sammā vadamāno vadeyyā”ti.\n“Evameva kho tvaṁ, rājañña, jaccandhūpamo maññe paṭibhāsi yaṁ maṁ tvaṁ evaṁ vadesi.\nKo panetaṁ bhoto kassapassa āroceti:\n‘atthi devā tāvatiṁsā’ti vā, ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā?\nNa mayaṁ bhoto kassapassa saddahāma:\n‘atthi devā tāvatiṁsā’ti vā ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā”ti.\n“Na kho, rājañña, evaṁ paro loko daṭṭhabbo, yathā tvaṁ maññasi iminā maṁsacakkhunā.\nYe kho te, rājañña, samaṇabrāhmaṇā araññavanapatthāni pantāni senāsanāni paṭisevanti, te tattha appamattā ātāpino pahitattā viharantā dibbacakkhuṁ visodhenti.\nTe dibbena cakkhunā visuddhena atikkantamānusakena imañceva lokaṁ passanti parañca satte ca opapātike.\nEvañca kho, rājañña, paro loko daṭṭhabbo;\nna tveva yathā tvaṁ maññasi iminā maṁsacakkhunā.\nImināpi kho te, rājañña, pariyāyena evaṁ hotu:\n‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.","en":"“Chieftain, suppose there was a person blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun.\nThey’d say,\n‘There’s no such thing as dark and bright sights, and no one who sees them.\nThere’s no such thing as blue,\nyellow,\nred,\nmagenta,\neven and uneven ground,\nstars,\nmoon and sun, and no one who sees these things.\nI don’t know it or see it, therefore it doesn’t exist.’\nWould they be speaking rightly?”\n“No, worthy Kassapa.\nThere are such things as dark and bright sights, and one who sees them.\nAnd those other things are real, too, as is the one who sees them.\nSo it’s not right to say this:\n‘I don’t know it or see it, therefore it doesn’t exist.’”\n“In the same way, chieftain, when you tell me you don’t believe me you seem like the blind man in the simile.\nYou can’t see the other world the way you think, with the eye of the flesh.\nThere are ascetics and brahmins who live in the wilderness, frequenting remote lodgings in the wilderness and the forest. Meditating diligent, keen, and resolute, they purify the heavenly eye, the power of clairvoyance.\nWith clairvoyance that is purified and superhuman, they see this world and the other world, and sentient beings who are spontaneously reborn.\nThat’s how to see the other world,\nnot how you think, with the eye of the flesh.\nBy this method, too, it ought to be proven that\nthere is an afterlife.”"}},{"id":"dn23:12","sourceIds":["dn23:12.1","dn23:12.2","dn23:12.3","dn23:12.4","dn23:12.5","dn23:12.6","dn23:12.7","dn23:12.8","dn23:12.9","dn23:12.10","dn23:12.11","dn23:12.12","dn23:12.13","dn23:12.14"],"kind":"text","text":{"pi":"“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.\n“Atthi pana, rājañña, pariyāyo …pe…\natthi, bho kassapa, pariyāyo …pe…\nyathā kathaṁ viya, rājaññā”ti?\n“Idhāhaṁ, bho kassapa, passāmi samaṇabrāhmaṇe sīlavante kalyāṇadhamme jīvitukāme amaritukāme sukhakāme dukkhapaṭikūle.\nTassa mayhaṁ, bho kassapa, evaṁ hoti—\nsace kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā evaṁ jāneyyuṁ:\n‘ito no matānaṁ seyyo bhavissatī’ti.\nIdānime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā visaṁ vā khādeyyuṁ, satthaṁ vā āhareyyuṁ, ubbandhitvā vā kālaṁ kareyyuṁ, papāte vā papateyyuṁ.\nYasmā ca kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā na evaṁ jānanti:\n‘ito no matānaṁ seyyo bhavissatī’ti, tasmā ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā jīvitukāmā amaritukāmā sukhakāmā dukkhapaṭikūlā attānaṁ na mārenti.\nAyampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.","en":"“Even though the worthy Kassapa says this, still I think that\nthere is no afterlife.”\n“Can you prove it?”\n“I can.”\n“How, exactly, chieftain?”\n“Well, I see ascetics and brahmins who are ethical, of good character, who want to live and don’t want to die, who want to be happy and recoil from pain.\nI think to myself,\n‘If those ascetics and brahmins knew that\nthings were going to be better for them after death,\nthey’d drink poison, take their lives, hang themselves, or throw themselves off a cliff.\nThey mustn’t know that\nthings are going to be better for them after death. That’s why they are ethical, of good character, wanting to live and not wanting to die, wanting to be happy and recoiling from pain.’\nThis is the method by which I prove that\nthere is no afterlife.”"}},{"id":"dn23:13","sourceIds":["dn23:13.0","dn23:13.1","dn23:13.2","dn23:13.3","dn23:13.4","dn23:13.5","dn23:13.6","dn23:13.7","dn23:13.8","dn23:13.9","dn23:13.10","dn23:13.11","dn23:13.12","dn23:13.13","dn23:13.14","dn23:13.15","dn23:13.16","dn23:13.17","dn23:13.18","dn23:13.19","dn23:13.20","dn23:13.21","dn23:13.22","dn23:13.23","dn23:13.24","dn23:13.25","dn23:13.26","dn23:13.27","dn23:13.28","dn23:13.29","dn23:13.30","dn23:13.31","dn23:13.32","dn23:13.33","dn23:13.34","dn23:13.35","dn23:13.36"],"kind":"text","text":{"pi":"2.6. Gabbhinīupamā\n“Tena hi, rājañña, upamaṁ te karissāmi.\nUpamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.\nBhūtapubbaṁ, rājañña, aññatarassa brāhmaṇassa dve pajāpatiyo ahesuṁ.\nEkissā putto ahosi dasavassuddesiko vā dvādasavassuddesiko vā, ekā gabbhinī upavijaññā.\nAtha kho so brāhmaṇo kālamakāsi.\nAtha kho so māṇavako mātusapattiṁ etadavoca:\n‘yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ;\nnatthi tuyhettha kiñci.\nPitu me, bhoti, dāyajjaṁ niyyādehī’ti.\nEvaṁ vutte, sā brāhmaṇī taṁ māṇavakaṁ etadavoca:\n‘āgamehi tāva, tāta, yāva vijāyāmi.\nSace kumārako bhavissati, tassapi ekadeso bhavissati;\nsace kumārikā bhavissati, sāpi te opabhoggā bhavissatī’ti.\nDutiyampi kho so māṇavako mātusapattiṁ etadavoca:\n‘yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ;\nnatthi tuyhettha kiñci.\nPitu me, bhoti, dāyajjaṁ niyyādehī’ti.\nDutiyampi kho sā brāhmaṇī taṁ māṇavakaṁ etadavoca:\n‘āgamehi tāva, tāta, yāva vijāyāmi.\nSace kumārako bhavissati, tassapi ekadeso bhavissati;\nsace kumārikā bhavissati sāpi te opabhoggā bhavissatī’ti.\nTatiyampi kho so māṇavako mātusapattiṁ etadavoca:\n‘yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ;\nnatthi tuyhettha kiñci.\nPitu me, bhoti, dāyajjaṁ niyyādehī’ti.\nAtha kho sā brāhmaṇī satthaṁ gahetvā ovarakaṁ pavisitvā udaraṁ opādesi:\n‘yāva vijāyāmi yadi vā kumārako yadi vā kumārikā’ti.\nSā attānañceva jīvitañca gabbhañca sāpateyyañca vināsesi.\nYathā taṁ bālā abyattā anayabyasanaṁ āpannā ayoniso dāyajjaṁ gavesantī, evameva kho tvaṁ, rājañña, bālo abyatto anayabyasanaṁ āpajjissasi ayoniso paralokaṁ gavesanto;\nseyyathāpi sā brāhmaṇī bālā abyattā anayabyasanaṁ āpannā ayoniso dāyajjaṁ gavesantī.\nNa kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā apakkaṁ paripācenti;\napi ca paripākaṁ āgamenti.\nPaṇḍitānaṁ attho hi, rājañña, samaṇabrāhmaṇānaṁ sīlavantānaṁ kalyāṇadhammānaṁ jīvitena.\nYathā yathā kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā ciraṁ dīghamaddhānaṁ tiṭṭhanti tathā tathā bahuṁ puññaṁ pasavanti, bahujanahitāya ca paṭipajjanti bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.\nImināpi kho te, rājañña, pariyāyena evaṁ hotu:\n‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.","en":"2.6. The Simile of the Pregnant Woman\n“Well then, chieftain, I shall give you a simile.\nFor by means of a simile some sensible people understand the meaning of what is said.\nOnce upon a time, a certain brahmin had two wives.\nOne had a son ten or twelve years of age, while the other was pregnant and about to give birth.\nThen the brahmin passed away.\nSo the youth said to his mother’s co-wife,\n‘Madam, all the money, grain, silver, and gold is mine,\nand you get nothing.\nTransfer to me my father’s inheritance.’\nBut the brahmin lady said,\n‘Wait, my dear, until I give birth.\nIf it’s a boy, one portion shall be his.\nIf it’s a girl, she will be your reward.’\nBut for a second time,\nand a third time, the youth insisted that the entire inheritance must be his.\nSo the brahmin lady took a knife, went to her bedroom, and sliced open her belly, thinking,\n‘Until I give birth—whether it’s a boy or a girl!’\nShe destroyed her own life and that of the fetus, as well as any wealth.\nBeing foolish and incompetent, she sought an inheritance irrationally and fell to ruin and disaster. In the same way, chieftain, being foolish and incompetent, you’re seeking the other world irrationally and will fall to ruin and disaster,\njust like that brahmin lady.\nGood ascetics and brahmins don’t force what is unripe to ripen;\nrather, they wait for it to ripen.\nFor the life of astute ascetics and brahmins is beneficial.\nSo long as they remain, good ascetics and brahmins brim with merit, and act for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.\nBy this method, too, it ought to be proven that\nthere is an afterlife.”"}},{"id":"dn23:14","sourceIds":["dn23:14.1","dn23:14.2","dn23:14.3","dn23:14.4","dn23:14.5","dn23:14.6","dn23:14.7","dn23:14.8","dn23:14.9","dn23:14.10","dn23:14.11","dn23:14.12","dn23:14.13","dn23:14.14","dn23:14.15","dn23:14.16"],"kind":"text","text":{"pi":"“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.\n“Atthi pana, rājañña, pariyāyo …pe…\natthi, bho kassapa, pariyāyo …pe…\nyathā kathaṁ viya, rājaññā”ti?\n“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti:\n‘ayaṁ te, bhante, coro āgucārī;\nimassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti.\nTyāhaṁ evaṁ vadāmi:\n‘tena hi, bho, imaṁ purisaṁ jīvantaṁyeva kumbhiyā pakkhipitvā mukhaṁ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṁ karitvā uddhanaṁ āropetvā aggiṁ dethā’ti.\nTe me ‘sādhū’ti paṭissutvā taṁ purisaṁ jīvantaṁyeva kumbhiyā pakkhipitvā mukhaṁ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṁ karitvā uddhanaṁ āropetvā aggiṁ denti.\nYadā mayaṁ jānāma ‘kālaṅkato so puriso’ti, atha naṁ kumbhiṁ oropetvā ubbhinditvā mukhaṁ vivaritvā saṇikaṁ nillokema:\n‘appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti.\nNevassa mayaṁ jīvaṁ nikkhamantaṁ passāma.\nAyampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.","en":"“Even though the worthy Kassapa says this, still I think that\nthere is no afterlife.”\n“Can you prove it?”\n“I can.”\n“How, exactly, chieftain?”\n“Suppose they were to arrest a bandit, a criminal and present him to me, saying,\n‘Sir, this is a bandit, a criminal.\nPunish him as you will.’\nI say to them,\n‘Well then, worthy sir, place this man in a pot while he’s still alive. Close up the mouth, bind it up with damp leather, and seal it with a thick coat of damp clay. Then lift it up on a stove and light the fire.’\nThey agree, and do what I ask.\nWhen we know that that man has passed away, we lift down the pot and break it open, uncover the mouth, and slowly peek inside, thinking,\n‘Hopefully we’ll see his soul escaping.’\nBut we don’t see his soul escaping.\nThis is how I prove that\nthere is no afterlife.”"}},{"id":"dn23:15","sourceIds":["dn23:15.0","dn23:15.1","dn23:15.2","dn23:15.3","dn23:15.4","dn23:15.5","dn23:15.6","dn23:15.7","dn23:15.8","dn23:15.9","dn23:15.10","dn23:15.11"],"kind":"text","text":{"pi":"2.7. Supinakaupamā\n“Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṁ byākareyyāsi.\nAbhijānāsi no tvaṁ, rājañña, divā seyyaṁ upagato supinakaṁ passitā ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan”ti?\n“Abhijānāmahaṁ, bho kassapa, divāseyyaṁ upagato supinakaṁ passitā ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan”ti.\n“Rakkhanti taṁ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti?\n“Evaṁ, bho kassapa, rakkhanti maṁ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti.\n“Api nu tā tuyhaṁ jīvaṁ passanti pavisantaṁ vā nikkhamantaṁ vā”ti?\n“No hidaṁ, bho kassapa”.\n“Tā hi nāma, rājañña, tuyhaṁ jīvantassa jīvantiyo jīvaṁ na passissanti pavisantaṁ vā nikkhamantaṁ vā.\nKiṁ pana tvaṁ kālaṅkatassa jīvaṁ passissasi pavisantaṁ vā nikkhamantaṁ vā.\nImināpi kho te, rājañña, pariyāyena evaṁ hotu:\n‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.","en":"2.7. The Simile of the Dream\n“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like.\nDo you recall ever having a midday nap and seeing delightful parks, woods, meadows, and lotus ponds in a dream?”\n“I do, worthy Kassapa.”\n“At that time were you guarded by hunchbacks, dwarves, coquettes, and maidens?”\n“I was.”\n“But did they see your soul entering or leaving?”\n“No they did not.”\n“So if they couldn’t even see your soul entering or leaving while you were still alive,\nhow could you see the soul of a dead man?\nBy this method, too, it ought to be proven that\nthere is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”"}},{"id":"dn23:16","sourceIds":["dn23:16.1","dn23:16.2","dn23:16.3","dn23:16.4","dn23:16.5","dn23:16.6","dn23:16.7","dn23:16.8","dn23:16.9","dn23:16.10","dn23:16.11","dn23:16.12","dn23:16.13","dn23:16.14","dn23:16.15"],"kind":"text","text":{"pi":"“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.\n“Atthi pana, rājañña, pariyāyo …pe…\n“atthi, bho kassapa, pariyāyo …pe…\nyathā kathaṁ viya, rājaññā”ti?\n“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti:\n‘ayaṁ te, bhante, coro āgucārī;\nimassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti.\nTyāhaṁ evaṁ vadāmi:\n‘tena hi, bho, imaṁ purisaṁ jīvantaṁyeva tulāya tuletvā jiyāya anassāsakaṁ māretvā punadeva tulāya tulethā’ti.\nTe me ‘sādhū’ti paṭissutvā taṁ purisaṁ jīvantaṁyeva tulāya tuletvā jiyāya anassāsakaṁ māretvā punadeva tulāya tulenti.\nYadā so jīvati, tadā lahutaro ca hoti mudutaro ca kammaññataro ca.\nYadā pana so kālaṅkato hoti tadā garutaro ca hoti patthinnataro ca akammaññataro ca.\nAyampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.","en":"“Even though the worthy Kassapa says this, still I think that\nthere is no afterlife.”\n“Can you prove it?”\n“I can.”\n“How, exactly, chieftain?”\n“Suppose they were to arrest a bandit, a criminal and present him to me, saying,\n‘Sir, this is a bandit, a criminal.\nPunish him as you will.’\nI say to them,\n‘Well then, worthy sir, weigh this man with scales while he’s still alive. Then strangle him with a bowstring, and when he’s dead, weigh him again.’\nThey agree, and do what I ask.\nSo long as they are alive, they’re lighter, softer, more flexible.\nBut when they die they become heavier, stiffer, less flexible.\nThis is how I prove that\nthere is no afterlife.”"}},{"id":"dn23:17","sourceIds":["dn23:17.0","dn23:17.1","dn23:17.2","dn23:17.3","dn23:17.4","dn23:17.5","dn23:17.6","dn23:17.7","dn23:17.8","dn23:17.9","dn23:17.10","dn23:17.11"],"kind":"text","text":{"pi":"2.8. Santattaayoguḷaupamā\n“Tena hi, rājañña, upamaṁ te karissāmi.\nUpamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.\nSeyyathāpi, rājañña, puriso divasaṁ santattaṁ ayoguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ tulāya tuleyya.\nTamenaṁ aparena samayena sītaṁ nibbutaṁ tulāya tuleyya.\nKadā nu kho so ayoguḷo lahutaro vā hoti mudutaro vā kammaññataro vā, yadā vā āditto sampajjalito sajotibhūto, yadā vā sīto nibbuto”ti?\n“Yadā so, bho kassapa, ayoguḷo tejosahagato ca hoti vāyosahagato ca āditto sampajjalito sajotibhūto, tadā lahutaro ca hoti mudutaro ca kammaññataro ca.\nYadā pana so ayoguḷo neva tejosahagato hoti na vāyosahagato sīto nibbuto, tadā garutaro ca hoti patthinnataro ca akammaññataro cā”ti.\n“Evameva kho, rājañña, yadāyaṁ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā lahutaro ca hoti mudutaro ca kammaññataro ca.\nYadā panāyaṁ kāyo neva āyusahagato hoti na usmāsahagato na viññāṇasahagato tadā garutaro ca hoti patthinnataro ca akammaññataro ca.\nImināpi kho te, rājañña, pariyāyena evaṁ hotu:\n‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.","en":"2.8. The Simile of the Hot Iron Ball\n“Well then, chieftain, I shall give you a simile.\nFor by means of a simile some sensible people understand the meaning of what is said.\nSuppose a person was to heat an iron ball all day until it was burning, blazing, and glowing, and then they weigh it with scales.\nAfter some time, when it had cooled and become quenched, they’d weigh it again.\nWhen would that iron ball be lighter, softer, and more workable—when it’s burning or when it’s cool?”\n“So long as the iron ball is full of heat and air—burning, blazing, and glowing—it’s lighter, softer, and more workable.\nBut when it lacks heat and air—cooled and quenched—it’s heavier, stiffer, and less workable.”\n“In the same way, so long as this body is full of life and warmth and consciousness it’s lighter, softer, and more flexible.\nBut when it lacks life and warmth and consciousness it’s heavier, stiffer, and less flexible.\nBy this method, too, it ought to be proven that\nthere is an afterlife.”"}},{"id":"dn23:18","sourceIds":["dn23:18.1","dn23:18.2","dn23:18.3","dn23:18.4","dn23:18.5","dn23:18.6","dn23:18.7","dn23:18.8","dn23:18.9","dn23:18.10","dn23:18.11","dn23:18.12","dn23:18.13","dn23:18.14","dn23:18.15","dn23:18.16","dn23:18.17","dn23:18.18","dn23:18.19","dn23:18.20","dn23:18.21","dn23:18.22","dn23:18.23","dn23:18.24","dn23:18.25","dn23:18.26","dn23:18.27","dn23:18.28","dn23:18.29","dn23:18.30","dn23:18.31","dn23:18.32","dn23:18.33","dn23:18.34","dn23:18.35"],"kind":"text","text":{"pi":"“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.\n“Atthi pana, rājañña, pariyāyo …pe…\natthi, bho kassapa, pariyāyo …pe…\nyathā kathaṁ viya, rājaññā”ti?\n“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti:\n‘ayaṁ te, bhante, coro āgucārī;\nimassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti.\nTyāhaṁ evaṁ vadāmi:\n‘tena hi, bho, imaṁ purisaṁ anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca jīvitā voropetha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti.\nTe me ‘sādhū’ti paṭissutvā taṁ purisaṁ anupahacca chaviñca …pe… jīvitā voropenti.\nYadā so āmato hoti, tyāhaṁ evaṁ vadāmi:\n‘tena hi, bho, imaṁ purisaṁ uttānaṁ nipātetha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti.\nTe taṁ purisaṁ uttānaṁ nipātenti.\nNevassa mayaṁ jīvaṁ nikkhamantaṁ passāma.\nTyāhaṁ evaṁ vadāmi:\n‘tena hi, bho, imaṁ purisaṁ avakujjaṁ nipātetha …\npassena nipātetha …\ndutiyena passena nipātetha …\nuddhaṁ ṭhapetha …\nomuddhakaṁ ṭhapetha …\npāṇinā ākoṭetha …\nleḍḍunā ākoṭetha …\ndaṇḍena ākoṭetha …\nsatthena ākoṭetha …\nodhunātha sandhunātha niddhunātha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti.\nTe taṁ purisaṁ odhunanti sandhunanti niddhunanti.\nNevassa mayaṁ jīvaṁ nikkhamantaṁ passāma.\nTassa tadeva cakkhu hoti te rūpā, tañcāyatanaṁ nappaṭisaṁvedeti.\nTadeva sotaṁ hoti te saddā, tañcāyatanaṁ nappaṭisaṁvedeti.\nTadeva ghānaṁ hoti te gandhā, tañcāyatanaṁ nappaṭisaṁvedeti.\nSāva jivhā hoti te rasā, tañcāyatanaṁ nappaṭisaṁvedeti.\nSveva kāyo hoti te phoṭṭhabbā, tañcāyatanaṁ nappaṭisaṁvedeti.\nAyampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.","en":"“Even though the worthy Kassapa says this, still I think that\nthere is no afterlife.”\n“Can you prove it?”\n“I can.”\n“How, exactly, chieftain?”\n“Suppose they were to arrest a bandit, a criminal and present him to me, saying,\n‘Sir, this is a bandit, a criminal.\nPunish him as you will.’\nI say to them,\n‘Well then, worthy sir, take this man’s life without damaging his outer skin, inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see his soul escaping.’\nThey agree, and do what I ask.\nWhen he’s nearly dead, I tell them to\nlay him on his back in hope of seeing his soul escape.\nThey do so.\nBut we don’t see his soul escaping.\nI tell them to\nlay him bent over,\nto lay him on his side,\nto lay him on the other side;\nto stand him upright,\nto stand him upside down;\nto strike him with fists,\nstones,\nrods,\nand swords;\nand to give him a good shaking in hope of seeing his soul escape.\nThey do all these things.\nBut we don’t see his soul escaping.\nFor him the eye itself is present, and so are those sights. Yet he does not experience that sense-field.\nThe ear itself is present, and so are those sounds. Yet he does not experience that sense-field.\nThe nose itself is present, and so are those smells. Yet he does not experience that sense-field.\nThe tongue itself is present, and so are those tastes. Yet he does not experience that sense-field.\nThe body itself is present, and so are those touches. Yet he does not experience that sense-field.\nThis is how I prove that\nthere is no afterlife.”"}},{"id":"dn23:19","sourceIds":["dn23:19.0","dn23:19.1","dn23:19.2","dn23:19.3","dn23:19.4","dn23:19.5","dn23:19.6","dn23:19.7","dn23:19.8","dn23:19.9","dn23:19.10","dn23:19.11","dn23:19.12","dn23:19.13","dn23:19.14","dn23:19.15","dn23:19.16","dn23:19.17","dn23:19.18","dn23:19.19","dn23:19.20","dn23:19.21","dn23:19.22","dn23:19.23","dn23:19.24"],"kind":"text","text":{"pi":"2.9. Saṅkhadhamaupamā\n“Tena hi, rājañña, upamaṁ te karissāmi.\nUpamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.\nBhūtapubbaṁ, rājañña, aññataro saṅkhadhamo saṅkhaṁ ādāya paccantimaṁ janapadaṁ agamāsi.\nSo yena aññataro gāmo tenupasaṅkami; upasaṅkamitvā majjhe gāmassa ṭhito tikkhattuṁ saṅkhaṁ upalāpetvā saṅkhaṁ bhūmiyaṁ nikkhipitvā ekamantaṁ nisīdi.\nAtha kho, rājañña, tesaṁ paccantajanapadānaṁ manussānaṁ etadahosi:\n‘ambho kassa nu kho eso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti.\nSannipatitvā taṁ saṅkhadhamaṁ etadavocuṁ:\n‘ambho, kassa nu kho eso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti.\n‘Eso kho, bho, saṅkho nāma yasseso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti.\nTe taṁ saṅkhaṁ uttānaṁ nipātesuṁ:\n‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti.\nNeva so saṅkho saddamakāsi.\nTe taṁ saṅkhaṁ avakujjaṁ nipātesuṁ, passena nipātesuṁ, dutiyena passena nipātesuṁ, uddhaṁ ṭhapesuṁ, omuddhakaṁ ṭhapesuṁ, pāṇinā ākoṭesuṁ, leḍḍunā ākoṭesuṁ, daṇḍena ākoṭesuṁ, satthena ākoṭesuṁ, odhuniṁsu sandhuniṁsu niddhuniṁsu:\n‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti.\nNeva so saṅkho saddamakāsi.\nAtha kho, rājañña, tassa saṅkhadhamassa etadahosi:\n‘yāva bālā ime paccantajanapadā manussā, kathañhi nāma ayoniso saṅkhasaddaṁ gavesissantī’ti.\nTesaṁ pekkhamānānaṁ saṅkhaṁ gahetvā tikkhattuṁ saṅkhaṁ upalāpetvā saṅkhaṁ ādāya pakkāmi.\nAtha kho, rājañña, tesaṁ paccantajanapadānaṁ manussānaṁ etadahosi:\n‘yadā kira, bho, ayaṁ saṅkho nāma purisasahagato ca hoti vāyāmasahagato ca vāyusahagato ca, tadāyaṁ saṅkho saddaṁ karoti, yadā panāyaṁ saṅkho neva purisasahagato hoti na vāyāmasahagato na vāyusahagato, nāyaṁ saṅkho saddaṁ karotī’ti.\nEvameva kho, rājañña, yadāyaṁ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā abhikkamatipi paṭikkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, cakkhunāpi rūpaṁ passati, sotenapi saddaṁ suṇāti, ghānenapi gandhaṁ ghāyati, jivhāyapi rasaṁ sāyati, kāyenapi phoṭṭhabbaṁ phusati, manasāpi dhammaṁ vijānāti.\nYadā panāyaṁ kāyo neva āyusahagato hoti, na usmāsahagato, na viññāṇasahagato, tadā neva abhikkamati na paṭikkamati na tiṭṭhati na nisīdati na seyyaṁ kappeti, cakkhunāpi rūpaṁ na passati, sotenapi saddaṁ na suṇāti, ghānenapi gandhaṁ na ghāyati, jivhāyapi rasaṁ na sāyati, kāyenapi phoṭṭhabbaṁ na phusati, manasāpi dhammaṁ na vijānāti.\nImināpi kho te, rājañña, pariyāyena evaṁ hotu:\n‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.","en":"2.9. The Simile of the Horn Blower\n“Well then, chieftain, I shall give you a simile.\nFor by means of a simile some sensible people understand the meaning of what is said.\nOnce upon a time, a certain horn blower took his horn and traveled to a borderland,\nwhere he went to a certain village. Standing in the middle of the village, he sounded his horn three times, then placed it on the ground and sat down to one side.\nThen the people of the borderland thought,\n‘Oh my, what is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’\nThey gathered around the horn blower and said,\n‘Oh my, what is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’\n‘The sound is made by this, which is called a horn.’\nThey laid that horn on its back, saying,\n‘Speak, good horn! Speak, good horn!’\nBut still the horn made no sound.\nThen they lay the horn bent over, they lay it on its side, they lay it on its other side; they stood it upright, they stood it upside down; they struck it with fists, stones, rods, and swords; and they gave it a good shake, saying,\n‘Speak, good horn! Speak, good horn!’\nBut still the horn made no sound.\nSo the horn blower thought,\n‘How foolish are these borderland folk! For how on earth can they seek the sound of a horn so irrationally?’\nAnd as they looked on, he picked up the horn, sounded it three times, and took it away with him.\nThen the people of the borderland thought,\n‘So, it seems, when what is called a horn is accompanied by a person, effort, and wind, it makes a sound. But when these things are absent it makes no sound.’\nIn the same way, so long as this body is full of life and warmth and consciousness it walks back and forth, stands, sits, and lies down. It sees sights with the eye, hears sounds with the ear, smells odors with the nose, tastes flavors with the tongue, encounters touches with the body, and knows ideas with the mind.\nBut when it lacks life and warmth and consciousness it does none of these things.\nBy this method, too, it ought to be proven that\nthere is an afterlife.”"}},{"id":"dn23:20","sourceIds":["dn23:20.1","dn23:20.2","dn23:20.3","dn23:20.4","dn23:20.5","dn23:20.6","dn23:20.7","dn23:20.8","dn23:20.9","dn23:20.10","dn23:20.11","dn23:20.12","dn23:20.13","dn23:20.14","dn23:20.15","dn23:20.16","dn23:20.17"],"kind":"text","text":{"pi":"“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.\n“Atthi pana, rājañña, pariyāyo …pe…\natthi, bho kassapa, pariyāyo …pe…\nyathā kathaṁ viya, rājaññā”ti?\n“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti:\n‘ayaṁ te, bhante, coro āgucārī,\nimassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti.\nTyāhaṁ evaṁ vadāmi:\n‘tena hi, bho, imassa purisassa chaviṁ chindatha, appeva nāmassa jīvaṁ passeyyāmā’ti.\nTe tassa purisassa chaviṁ chindanti.\nNevassa mayaṁ jīvaṁ passāma.\nTyāhaṁ evaṁ vadāmi:\n‘tena hi, bho, imassa purisassa cammaṁ chindatha, maṁsaṁ chindatha, nhāruṁ chindatha, aṭṭhiṁ chindatha, aṭṭhimiñjaṁ chindatha, appeva nāmassa jīvaṁ passeyyāmā’ti.\nTe tassa purisassa aṭṭhimiñjaṁ chindanti, nevassa mayaṁ jīvaṁ passeyyāma.\nAyampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.","en":"“Even though the worthy Kassapa says this, still I think that\nthere is no afterlife.”\n“Can you prove it?”\n“I can.”\n“How, exactly, chieftain?”\n“Suppose they were to arrest a bandit, a criminal and present him to me, saying,\n‘Sir, this is a bandit, a criminal.\nPunish him as you will.’\nI say to them,\n‘Well then, worthy sir, cut open this man’s outer skin. Hopefully we might see his soul.’\nThey cut open his outer skin,\nbut we see no soul.\nI say to them,\n‘Well then, worthy sir, cut open his inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see his soul.’\nThey do so, but we see no soul.\nThis is how I prove that\nthere is no afterlife.”"}},{"id":"dn23:21","sourceIds":["dn23:21.0","dn23:21.1","dn23:21.2","dn23:21.3","dn23:21.4","dn23:21.5","dn23:21.6","dn23:21.7","dn23:21.8","dn23:21.9","dn23:21.10","dn23:21.11","dn23:21.12","dn23:21.13","dn23:21.14","dn23:21.15","dn23:21.16","dn23:21.17","dn23:21.18","dn23:21.19","dn23:21.20","dn23:21.21","dn23:21.22","dn23:21.23","dn23:21.24","dn23:21.25","dn23:21.26","dn23:21.27","dn23:21.28","dn23:21.29","dn23:21.30","dn23:21.31","dn23:21.32","dn23:21.33","dn23:21.34","dn23:21.35","dn23:21.36","dn23:21.37","dn23:21.38","dn23:21.39","dn23:21.40","dn23:21.41","dn23:21.42","dn23:21.43","dn23:21.44","dn23:21.45","dn23:21.46","dn23:21.47","dn23:21.48","dn23:21.49","dn23:21.50","dn23:21.51","dn23:21.52","dn23:21.53","dn23:21.54"],"kind":"text","text":{"pi":"2.10. Aggikajaṭilaupamā\n“Tena hi, rājañña, upamaṁ te karissāmi.\nUpamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.\nBhūtapubbaṁ, rājañña, aññataro aggiko jaṭilo araññāyatane paṇṇakuṭiyā sammati.\nAtha kho, rājañña, aññataro janapade sattho vuṭṭhāsi.\nAtha kho so sattho tassa aggikassa jaṭilassa assamassa sāmantā ekarattiṁ vasitvā pakkāmi.\nAtha kho, rājañña, tassa aggikassa jaṭilassa etadahosi:\n‘yannūnāhaṁ yena so satthavāso tenupasaṅkameyyaṁ, appeva nāmettha kiñci upakaraṇaṁ adhigaccheyyan’ti.\nAtha kho so aggiko jaṭilo kālasseva vuṭṭhāya yena so satthavāso tenupasaṅkami; upasaṅkamitvā addasa tasmiṁ satthavāse daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ chaḍḍitaṁ.\nDisvānassa etadahosi:\n‘na kho me taṁ patirūpaṁ yaṁ me pekkhamānassa manussabhūto kālaṅkareyya;\nyannūnāhaṁ imaṁ dārakaṁ assamaṁ netvā āpādeyyaṁ poseyyaṁ vaḍḍheyyan’ti.\nAtha kho so aggiko jaṭilo taṁ dārakaṁ assamaṁ netvā āpādesi posesi vaḍḍhesi.\nYadā so dārako dasavassuddesiko vā hoti dvādasavassuddesiko vā, atha kho tassa aggikassa jaṭilassa janapade kañcideva karaṇīyaṁ uppajji.\nAtha kho so aggiko jaṭilo taṁ dārakaṁ etadavoca:\n‘icchāmahaṁ, tāta, janapadaṁ gantuṁ;\naggiṁ, tāta, paricareyyāsi.\nMā ca te aggi nibbāyi.\nSace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsī’ti.\nAtha kho so aggiko jaṭilo taṁ dārakaṁ evaṁ anusāsitvā janapadaṁ agamāsi.\nTassa khiḍḍāpasutassa aggi nibbāyi.\nAtha kho tassa dārakassa etadahosi:\n‘pitā kho maṁ evaṁ avaca:\n“aggiṁ, tāta, paricareyyāsi.\nMā ca te aggi nibbāyi.\nSace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsī”ti.\nYannūnāhaṁ aggiṁ nibbattetvā aggiṁ paricareyyan’ti.\nAtha kho so dārako araṇisahitaṁ vāsiyā tacchi:\n‘appeva nāma aggiṁ adhigaccheyyan’ti.\nNeva so aggiṁ adhigacchi.\nAraṇisahitaṁ dvidhā phālesi, tidhā phālesi, catudhā phālesi, pañcadhā phālesi, dasadhā phālesi, satadhā phālesi, sakalikaṁ sakalikaṁ akāsi, sakalikaṁ sakalikaṁ karitvā udukkhale koṭṭesi, udukkhale koṭṭetvā mahāvāte opuni:\n‘appeva nāma aggiṁ adhigaccheyyan’ti.\nNeva so aggiṁ adhigacchi.\nAtha kho so aggiko jaṭilo janapade taṁ karaṇīyaṁ tīretvā yena sako assamo tenupasaṅkami; upasaṅkamitvā taṁ dārakaṁ etadavoca:\n‘kacci te, tāta, aggi na nibbuto’ti?\n‘Idha me, tāta, khiḍḍāpasutassa aggi nibbāyi.\nTassa me etadahosi:\n“pitā kho maṁ evaṁ avaca aggiṁ, tāta, paricareyyāsi.\nMā ca te, tāta, aggi nibbāyi.\nSace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsīti.\nYannūnāhaṁ aggiṁ nibbattetvā aggiṁ paricareyyan”ti.\nAtha khvāhaṁ, tāta, araṇisahitaṁ vāsiyā tacchiṁ:\n“appeva nāma aggiṁ adhigaccheyyan”ti.\nNevāhaṁ aggiṁ adhigacchiṁ.\nAraṇisahitaṁ dvidhā phālesiṁ, tidhā phālesiṁ, catudhā phālesiṁ, pañcadhā phālesiṁ, dasadhā phālesiṁ, satadhā phālesiṁ, sakalikaṁ sakalikaṁ akāsiṁ, sakalikaṁ sakalikaṁ karitvā udukkhale koṭṭesiṁ, udukkhale koṭṭetvā mahāvāte opuniṁ:\n“appeva nāma aggiṁ adhigaccheyyan”ti.\nNevāhaṁ aggiṁ adhigacchin’ti.\nAtha kho tassa aggikassa jaṭilassa etadahosi:\n‘yāva bālo ayaṁ dārako abyatto, kathañhi nāma ayoniso aggiṁ gavesissatī’ti.\nTassa pekkhamānassa araṇisahitaṁ gahetvā aggiṁ nibbattetvā taṁ dārakaṁ etadavoca:\n‘evaṁ kho, tāta, aggi nibbattetabbo.\nNa tveva yathā tvaṁ bālo abyatto ayoniso aggiṁ gavesī’ti.\nEvameva kho tvaṁ, rājañña, bālo abyatto ayoniso paralokaṁ gavesissasi.\nPaṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ.\nMā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.","en":"2.10. The Simile of the Fire-Worshiping Matted-Hair Ascetic\n“Well then, chieftain, I shall give you a simile.\nFor by means of a simile some sensible people understand the meaning of what is said.\nOnce upon a time, a certain fire-worshiping matted-hair ascetic settled in a leaf hut in a wilderness region.\nThen a caravan came out from a certain country.\nIt stayed for one night not far from that ascetic’s hermitage, and then moved on.\nThe ascetic thought,\n‘Why don’t I go to that caravan’s campsite? Hopefully I’ll find something useful there.’\nSo he went, and he saw a little baby boy abandoned there.\nWhen he saw this he thought,\n‘It’s not proper for me to look on while a human being dies.\nWhy don’t I bring this boy back to my hermitage, nurse him, provide for him, and raise him?’\nSo that’s what he did.\nWhen the boy was ten or twelve years old, the ascetic had some business come up in the country.\nSo he said to the boy,\n‘My dear, I wish to go to the country.\nServe the sacred flame.\nDo not extinguish it.\nBut if you should extinguish it, here is the hatchet, the firewood, and the bundle of drill-sticks. Light the fire and serve it.’\nAnd having instructed the boy, the ascetic went to the country.\nBut the boy was so engrossed in his play, the fire went out.\nHe thought,\n‘My father told me to serve the sacred flame.\nWhy don’t I light it again and serve it?’\nSo he chopped the bundle of drill-sticks with the hatchet, thinking,\n‘Hopefully I’ll get a fire!’\nBut he still got no fire.\nHe split the bundle of drill-sticks into two, three, four, five, ten, or a hundred parts. He chopped them into splinters, pounded them in a mortar, and swept them away in a strong wind, thinking,\n‘Hopefully I’ll get a fire!’\nBut he still got no fire.\nThen the matted-hair ascetic, having concluded his business in the country, returned to his own hermitage, and said to the boy,\n‘I trust, my dear, that the fire didn’t go out?’\nAnd the boy told him what had happened.\nThen the ascetic thought,\n‘How foolish is this boy, how incompetent! For how on earth can he seek a fire so irrationally?’\nSo while the boy looked on, he took a bundle of fire-sticks, lit the fire, and said,\n‘Dear boy, this is how to light a fire.\nNot the foolish and incompetent way you sought it so irrationally.’\nIn the same way, chieftain, being foolish and incompetent, you seek the other world irrationally.\nLet go of this harmful misconception, chieftain, let go of it!\nDon’t create lasting harm and suffering for yourself!”"}},{"id":"dn23:22","sourceIds":["dn23:22.1","dn23:22.2","dn23:22.3","dn23:22.4","dn23:22.5","dn23:22.6","dn23:22.7"],"kind":"text","text":{"pi":"“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ.\nRājāpi maṁ pasenadi kosalo jānāti tirorājānopi:\n‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī:\n“itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”’ti.\nSacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro:\n‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti.\nKopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti.","en":"“Even though the worthy Kassapa says this, still I’m not able to let go of that harmful misconception.\nKing Pasenadi of Kosala knows my views, and so do foreign kings.\nIf I let go of this harmful misconception, there will be some who say to me,\n‘How foolish is the chieftain Pāyāsi, how incompetent, that he should hold on to a mistake!’\nI shall carry on with this view out of anger, contempt, and spite!”"}},{"id":"dn23:23","sourceIds":["dn23:23.0","dn23:23.1","dn23:23.2","dn23:23.3","dn23:23.4","dn23:23.5","dn23:23.6","dn23:23.7","dn23:23.8","dn23:23.9","dn23:23.10","dn23:23.11","dn23:23.12","dn23:23.13","dn23:23.14","dn23:23.15","dn23:23.16","dn23:23.17","dn23:23.18","dn23:23.19","dn23:23.20","dn23:23.21","dn23:23.22","dn23:23.23","dn23:23.24","dn23:23.25","dn23:23.26","dn23:23.27","dn23:23.28","dn23:23.29","dn23:23.30","dn23:23.31","dn23:23.32","dn23:23.33","dn23:23.34","dn23:23.35","dn23:23.36","dn23:23.37","dn23:23.38","dn23:23.39","dn23:23.40","dn23:23.41","dn23:23.42","dn23:23.43","dn23:23.44","dn23:23.45","dn23:23.46","dn23:23.47","dn23:23.48","dn23:23.49","dn23:23.50","dn23:23.51","dn23:23.52","dn23:23.53","dn23:23.54","dn23:23.55","dn23:23.56","dn23:23.57","dn23:23.58","dn23:23.59","dn23:23.60","dn23:23.61","dn23:23.62","dn23:23.63","dn23:23.64","dn23:23.65","dn23:23.66","dn23:23.67","dn23:23.68","dn23:23.69","dn23:23.70","dn23:23.71"],"kind":"text","text":{"pi":"2.11. Dvesatthavāhaupamā\n“Tena hi, rājañña, upamaṁ te karissāmi.\nUpamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.\nBhūtapubbaṁ, rājañña, mahāsakaṭasattho sakaṭasahassaṁ puratthimā janapadā pacchimaṁ janapadaṁ agamāsi.\nSo yena yena gacchi, khippaṁyeva pariyādiyati tiṇakaṭṭhodakaṁ haritakapaṇṇaṁ.\nTasmiṁ kho pana satthe dve satthavāhā ahesuṁ eko pañcannaṁ sakaṭasatānaṁ, eko pañcannaṁ sakaṭasatānaṁ.\nAtha kho tesaṁ satthavāhānaṁ etadahosi:\n‘ayaṁ kho mahāsakaṭasattho sakaṭasahassaṁ;\nte mayaṁ yena yena gacchāma, khippameva pariyādiyati tiṇakaṭṭhodakaṁ haritakapaṇṇaṁ.\nYannūna mayaṁ imaṁ satthaṁ dvidhā vibhajeyyāma—\nekato pañca sakaṭasatāni ekato pañca sakaṭasatānī’ti.\nTe taṁ satthaṁ dvidhā vibhajiṁsu ekato pañca sakaṭasatāni, ekato pañca sakaṭasatāni.\nEko satthavāho bahuṁ tiṇañca kaṭṭhañca udakañca āropetvā satthaṁ payāpesi.\nDvīhatīhapayāto kho pana so sattho addasa purisaṁ kāḷaṁ lohitakkhaṁ sannaddhakalāpaṁ kumudamāliṁ allavatthaṁ allakesaṁ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṁ āgacchantaṁ, disvā etadavoca:\n‘kuto, bho, āgacchasī’ti?\n‘Amukamhā janapadā’ti.\n‘Kuhiṁ gamissasī’ti?\n‘Amukaṁ nāma janapadan’ti.\n‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti?\n‘Evaṁ, bho, purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca.\nChaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā’ti.\nAtha kho so satthavāho satthike āmantesi:\n‘ayaṁ, bho, puriso evamāha:\n“purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca.\nChaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā”ti.\nChaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi satthaṁ payāpethā’ti.\n‘Evaṁ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā chaḍḍetvā purāṇāni tiṇāni kaṭṭhāni udakāni lahubhārehi sakaṭehi satthaṁ payāpesuṁ.\nTe paṭhamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā.\nDutiyepi satthavāse …\ntatiyepi satthavāse …\ncatutthepi satthavāse …\npañcamepi satthavāse …\nchaṭṭhepi satthavāse …\nsattamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā.\nSabbeva anayabyasanaṁ āpajjiṁsu.\nYe ca tasmiṁ satthe ahesuṁ manussā vā pasū vā, sabbe so yakkho amanusso bhakkhesi.\nAṭṭhikāneva sesāni.\nYadā aññāsi dutiyo satthavāho:\n‘bahunikkhanto kho, bho, dāni so sattho’ti bahuṁ tiṇañca kaṭṭhañca udakañca āropetvā satthaṁ payāpesi.\nDvīhatīhapayāto kho pana so sattho addasa purisaṁ kāḷaṁ lohitakkhaṁ sannaddhakalāpaṁ kumudamāliṁ allavatthaṁ allakesaṁ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṁ āgacchantaṁ, disvā etadavoca:\n‘kuto, bho, āgacchasī’ti?\n‘Amukamhā janapadā’ti.\n‘Kuhiṁ gamissasī’ti?\n‘Amukaṁ nāma janapadan’ti.\n‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti?\n‘Evaṁ, bho, purato kantāre mahāmegho abhippavuṭṭho. Āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca.\nChaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā’ti.\nAtha kho so satthavāho satthike āmantesi:\n‘ayaṁ, bho, puriso evamāha:\n“purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca.\nChaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha; mā yoggāni kilamitthā”ti.\nAyaṁ bho puriso neva amhākaṁ mitto, na ñātisālohito, kathaṁ mayaṁ imassa saddhāya gamissāma.\nNa vo chaḍḍetabbāni purāṇāni tiṇāni kaṭṭhāni udakāni, yathābhatena bhaṇḍena satthaṁ payāpetha.\nNa no purāṇaṁ chaḍḍessāmā’ti.\n‘Evaṁ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yathābhatena bhaṇḍena satthaṁ payāpesuṁ.\nTe paṭhamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā.\nDutiyepi satthavāse …\ntatiyepi satthavāse …\ncatutthepi satthavāse …\npañcamepi satthavāse …\nchaṭṭhepi satthavāse …\nsattamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā.\nTañca satthaṁ addasaṁsu anayabyasanaṁ āpannaṁ.\nYe ca tasmiṁ satthepi ahesuṁ manussā vā pasū vā, tesañca aṭṭhikāneva addasaṁsu tena yakkhena amanussena bhakkhitānaṁ.\nAtha kho so satthavāho satthike āmantesi:\n‘ayaṁ kho, bho, sattho anayabyasanaṁ āpanno, yathā taṁ tena bālena satthavāhena pariṇāyakena.\nTena hi, bho, yānamhākaṁ satthe appasārāni paṇiyāni, tāni chaḍḍetvā, yāni imasmiṁ satthe mahāsārāni paṇiyāni, tāni ādiyathā’ti.\n‘Evaṁ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yāni sakasmiṁ satthe appasārāni paṇiyāni, tāni chaḍḍetvā yāni tasmiṁ satthe mahāsārāni paṇiyāni, tāni ādiyitvā sotthinā taṁ kantāraṁ nitthariṁsu, yathā taṁ paṇḍitena satthavāhena pariṇāyakena.\nEvameva kho tvaṁ, rājañña, bālo abyatto anayabyasanaṁ āpajjissasi ayoniso paralokaṁ gavesanto, seyyathāpi so purimo satthavāho.\nYepi tava sotabbaṁ saddhātabbaṁ maññissanti, tepi anayabyasanaṁ āpajjissanti, seyyathāpi te satthikā.\nPaṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ.\nMā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.","en":"2.11. The Simile of the Two Caravan Leaders\n“Well then, chieftain, I shall give you a simile.\nFor by means of a simile some sensible people understand the meaning of what is said.\nOnce upon a time, a large caravan of a thousand wagons traveled from a country in the east to the west.\nWherever they went they quickly used up the grass, wood, water, and the green foliage.\nNow, that caravan had two leaders, each in charge of five hundred wagons.\nThey thought,\n‘This is a large caravan of a thousand wagons.\nWherever we go we quickly use up the grass, wood, water, and the green foliage.\nWhy don’t we split the caravan in two halves?’\nSo that’s what they did.\nOne caravan leader, having prepared much grass, wood, and water, started the caravan.\nAfter two or three days’ journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he said,\n‘Worthy sir, where do you come from?’\n‘From such-and-such a country.’\n‘And where are you going?’\n‘To the country named such-and-such.’\n‘But has there been much rain in the desert up ahead?’\n‘Indeed there has, worthy sir. The tracks are sprinkled with water, and there is much grass, wood, and water.\nDiscard your grass, wood, and water. Your wagons will move swiftly when lightly-laden, so don’t tire your draught teams.’\nSo the caravan leader addressed his drivers,\n‘This man says that\nthere has been much rain in the desert up ahead.\nHe advises us to discard the grass, wood, and water. The wagons will move swiftly when lightly-laden, and won’t tire our draught teams.\nSo let’s discard the grass, wood, and water and restart the caravan with lightly-laden wagons.’\n‘Yes, worthy sir,’ the drivers replied, and that’s what they did.\nBut in the caravan’s first campsite they saw no grass, wood, or water.\nAnd in the second,\nthird,\nfourth,\nfifth,\nsixth,\nand seventh campsites they saw no grass, wood, or water.\nAnd all fell to ruin and disaster.\nAnd the men and beasts in that caravan were all devoured by that non-human spirit.\nOnly their bones were left over.\nNow, when the second caravan leader knew that\nthe first caravan was well underway, he prepared much grass, wood, and water and started the caravan.\nAfter two or three days’ journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he said,\n‘Worthy sir, where do you come from?’\n‘From such-and-such a country.’\n‘And where are you going?’\n‘To the country named such-and-such.’\n‘But has there been much rain in the desert up ahead?’\n‘Indeed there has, worthy sir. The tracks are sprinkled with water, and there is much grass, wood, and water.\nDiscard your grass, wood, and water. Your wagons will move swiftly when lightly-laden, so don’t tire your draught teams.’\nSo the caravan leader addressed his drivers,\n‘This man says that\nthere has been much rain in the desert up ahead.\nHe advises us to discard the grass, wood, and water. The wagons will move swiftly when lightly-laden, and won’t tire our draught teams.\nBut this person is neither our friend nor relative. How can we proceed out of trust in him?\nWe shouldn’t discard any grass, wood, or water, but continue with our goods as laden.\nWe shall not discard any old stock.’\n‘Yes, worthy sir,’ the drivers replied, and they restarted the caravan with the goods as laden.\nAnd in the caravan’s first campsite they saw no grass, wood, or water.\nAnd in the second,\nthird,\nfourth,\nfifth,\nsixth,\nand seventh campsites they saw no grass, wood, or water.\nAnd they saw the other caravan that had come to ruin.\nAnd they saw the bones of the men and beasts who had been devoured by that non-human spirit.\nSo the caravan leader addressed his drivers,\n‘This caravan came to ruin, as happens when guided by a foolish caravan leader.\nWell then, worthy sir, discard any of our merchandise that’s of little value, and take what’s valuable from this caravan.’\n‘Yes, worthy sir’ replied the drivers, and that’s what they did. They crossed over the desert safely, as happens when guided by an astute caravan leader.\nIn the same way, chieftain, being foolish and incompetent, you will come to ruin seeking the other world irrationally, like the first caravan leader.\nAnd those who think you’re worth listening to and trusting will also come to ruin, like the drivers.\nLet go of this harmful misconception, chieftain, let go of it!\nDon’t create lasting harm and suffering for yourself!”"}},{"id":"dn23:24","sourceIds":["dn23:24.1","dn23:24.2","dn23:24.3","dn23:24.4","dn23:24.5","dn23:24.6"],"kind":"text","text":{"pi":"“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ.\nRājāpi maṁ pasenadi kosalo jānāti tirorājānopi: ‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī:\n“itipi natthi paro loko …pe… vipāko”’ti.\nSacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro:\n‘yāva bālo pāyāsi rājañño, abyatto duggahitagāhī’ti.\nKopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti.","en":"“Even though the worthy Kassapa says this, still I’m not able to let go of that harmful misconception.\nKing Pasenadi of Kosala knows my views, and so do foreign kings.\nI shall carry on with this view out of anger, contempt, and spite!”"}},{"id":"dn23:25","sourceIds":["dn23:25.0","dn23:25.1","dn23:25.2","dn23:25.3","dn23:25.4","dn23:25.5","dn23:25.6","dn23:25.7","dn23:25.8","dn23:25.9","dn23:25.10","dn23:25.11","dn23:25.12","dn23:25.13","dn23:25.14","dn23:25.15","dn23:25.16"],"kind":"text","text":{"pi":"2.12. Gūthabhārikaupamā\n“Tena hi, rājañña, upamaṁ te karissāmi.\nUpamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.\nBhūtapubbaṁ, rājañña, aññataro sūkaraposako puriso sakamhā gāmā aññaṁ gāmaṁ agamāsi.\nTattha addasa pahūtaṁ sukkhagūthaṁ chaḍḍitaṁ.\nDisvānassa etadahosi:\n‘ayaṁ kho pahūto sukkhagūtho chaḍḍito, mama ca sūkarabhattaṁ;\nyannūnāhaṁ ito sukkhagūthaṁ hareyyan’ti.\nSo uttarāsaṅgaṁ pattharitvā pahūtaṁ sukkhagūthaṁ ākiritvā bhaṇḍikaṁ bandhitvā sīse ubbāhetvā agamāsi.\nTassa antarāmagge mahāakālamegho pāvassi.\nSo uggharantaṁ paggharantaṁ yāva agganakhā gūthena makkhito gūthabhāraṁ ādāya agamāsi.\nTamenaṁ manussā disvā evamāhaṁsu:\n‘kacci no tvaṁ, bhaṇe, ummatto, kacci viceto, kathañhi nāma uggharantaṁ paggharantaṁ yāva agganakhā gūthena makkhito gūthabhāraṁ harissasī’ti.\n‘Tumhe khvettha, bhaṇe, ummattā, tumhe vicetā, tathā hi pana me sūkarabhattan’ti.\nEvameva kho tvaṁ, rājañña, gūthabhārikūpamo maññe paṭibhāsi.\nPaṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ.\nMā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.","en":"2.12. The Simile of the Dung-Carrier\n“Well then, chieftain, I shall give you a simile.\nFor by means of a simile some sensible people understand the meaning of what is said.\nOnce upon a time, a certain swineherd went from his own village to another village.\nThere he saw a large pile of dry dung abandoned.\nHe thought,\n‘This pile of dry dung can serve as food for my pigs.\nWhy don’t I carry it off?’\nSo he spread out his upper robe, shoveled the dry dung onto it, tied it up into a parcel, lifted it on to his head, and went on his way.\nWhile on his way a large storm out of season poured down.\nSmeared with leaking, oozing dung down to his fingernails, he kept on carrying the load of dung.\nWhen people saw him they said,\n‘Have you gone mad, lad? Have you lost your mind? For how on earth can you, smeared with leaking, oozing dung down to your fingernails, keep on carrying that load of dung?’\n‘You’re the mad ones, lads! You’re the ones who’ve lost your minds! For this will serve as food for my pigs.’\nIn the same way, chieftain, you seem like the dung carrier in the simile.\nLet go of this harmful misconception, chieftain, let go of it!\nDon’t create lasting harm and suffering for yourself!”"}},{"id":"dn23:26","sourceIds":["dn23:26.1","dn23:26.2","dn23:26.3","dn23:26.4","dn23:26.5","dn23:26.6","dn23:26.7"],"kind":"text","text":{"pi":"“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ.\nRājāpi maṁ pasenadi kosalo jānāti tirorājānopi:\n‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī:\n“itipi natthi paro loko …pe… vipāko”’ti.\nSacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro:\n‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti.\nKopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti.","en":"“Even though the worthy Kassapa says this, still I’m not able to let go of that harmful misconception.\nKing Pasenadi of Kosala knows my views, and so do foreign kings.\nI shall carry on with this view out of anger, contempt, and spite!”"}},{"id":"dn23:27","sourceIds":["dn23:27.0","dn23:27.1","dn23:27.2","dn23:27.3","dn23:27.4","dn23:27.5","dn23:27.6","dn23:27.7","dn23:27.8","dn23:27.9","dn23:27.10","dn23:27.11","dn23:27.12","dn23:27.13","dn23:27.14","dn23:27.15","dn23:27.16","dn23:27.17","dn23:27.18","dn23:27.19","dn23:27.20"],"kind":"text","text":{"pi":"2.13. Akkhadhuttakaupamā\n“Tena hi, rājañña, upamaṁ te karissāmi,\nupamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.\nBhūtapubbaṁ, rājañña, dve akkhadhuttā akkhehi dibbiṁsu.\nEko akkhadhutto āgatāgataṁ kaliṁ gilati.\nAddasā kho dutiyo akkhadhutto taṁ akkhadhuttaṁ āgatāgataṁ kaliṁ gilantaṁ, disvā taṁ akkhadhuttaṁ etadavoca:\n‘tvaṁ kho, samma, ekantikena jināsi, dehi me, samma, akkhe pajohissāmī’ti.\n‘Evaṁ, sammā’ti kho so akkhadhutto tassa akkhadhuttassa akkhe pādāsi.\nAtha kho so akkhadhutto akkhe visena paribhāvetvā taṁ akkhadhuttaṁ etadavoca:\n‘ehi kho, samma, akkhehi dibbissāmā’ti.\n‘Evaṁ, sammā’ti kho so akkhadhutto tassa akkhadhuttassa paccassosi.\nDutiyampi kho te akkhadhuttā akkhehi dibbiṁsu.\nDutiyampi kho so akkhadhutto āgatāgataṁ kaliṁ gilati.\nAddasā kho dutiyo akkhadhutto taṁ akkhadhuttaṁ dutiyampi āgatāgataṁ kaliṁ gilantaṁ, disvā taṁ akkhadhuttaṁ etadavoca:\n‘Littaṁ paramena tejasā,\nGilamakkhaṁ puriso na bujjhati;\nGila re gila pāpadhuttaka,\nPacchā te kaṭukaṁ bhavissatī’ti.\nEvameva kho tvaṁ, rājañña, akkhadhuttakūpamo maññe paṭibhāsi.\nPaṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ.\nMā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.","en":"2.13. The Simile of the Gamblers\n“Well then, chieftain, I shall give you a simile.\nFor by means of a simile some sensible people understand the meaning of what is said.\nOnce upon a time, two gamblers were playing with seed dice.\nOne gambler, every time they took a bad hand, swallowed the losing seed.\nThe second gambler saw him, and said,\n‘Well, dear, you’ve won it all! Give me the seed dice, I will roll them.’\n‘Yes, dear,’ the gambler replied, and gave them.\nThen the gambler soaked the seed dice in poison and said to the other,\n‘Come, dear, let’s play seed dice.’\n‘Yes, dear,’ the other gambler replied.\nAnd for a second time the gamblers played with seed dice.\nAnd for the second time, every time they took a bad hand, that gambler swallowed the losing seed.\nThe second gambler saw him, and said,\n‘The man swallows the dice without realizing\nthey’re smeared with most terrible venom.\nSwallow, you damn cheat, swallow!\nSoon you’ll know the bitter fruit!’\nIn the same way, chieftain, you seem like the gambler in the simile.\nLet go of this harmful misconception, chieftain, let go of it!\nDon’t create lasting harm and suffering for yourself!”"}},{"id":"dn23:28","sourceIds":["dn23:28.1","dn23:28.2","dn23:28.3","dn23:28.4","dn23:28.5","dn23:28.6","dn23:28.7"],"kind":"text","text":{"pi":"“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ.\nRājāpi maṁ pasenadi kosalo jānāti tirorājānopi:\n‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī:\n“itipi natthi paro loko …pe… vipāko”’ti.\nSacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro:\n‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti.\nKopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti.","en":"“Even though the worthy Kassapa says this, still I’m not able to let go of that harmful misconception.\nKing Pasenadi of Kosala knows my views, and so do foreign kings.\nI shall carry on with this view out of anger, contempt, and spite!”"}},{"id":"dn23:29","sourceIds":["dn23:29.0","dn23:29.1","dn23:29.2","dn23:29.3","dn23:29.4","dn23:29.5","dn23:29.6","dn23:29.7","dn23:29.8","dn23:29.9","dn23:29.10","dn23:29.11","dn23:29.12","dn23:29.13","dn23:29.14","dn23:29.15","dn23:29.16","dn23:29.17","dn23:29.18","dn23:29.19","dn23:29.20","dn23:29.21","dn23:29.22","dn23:29.23","dn23:29.24","dn23:29.25","dn23:29.26","dn23:29.27","dn23:29.28","dn23:29.29","dn23:29.30","dn23:29.31","dn23:29.32","dn23:29.33","dn23:29.34","dn23:29.35","dn23:29.36","dn23:29.37","dn23:29.38","dn23:29.39","dn23:29.40","dn23:29.41","dn23:29.42","dn23:29.43"],"kind":"text","text":{"pi":"2.14. Sāṇabhārikaupamā\n“Tena hi, rājañña, upamaṁ te karissāmi,\nupamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.\nBhūtapubbaṁ, rājañña, aññataro janapado vuṭṭhāsi.\nAtha kho sahāyako sahāyakaṁ āmantesi:\n‘āyāma, samma, yena so janapado tenupasaṅkamissāma, appeva nāmettha kiñci dhanaṁ adhigaccheyyāmā’ti.\n‘Evaṁ, sammā’ti kho sahāyako sahāyakassa paccassosi.\nTe yena so janapado, yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu, tattha addasaṁsu pahūtaṁ sāṇaṁ chaḍḍitaṁ, disvā sahāyako sahāyakaṁ āmantesi:\n‘idaṁ kho, samma, pahūtaṁ sāṇaṁ chaḍḍitaṁ, tena hi, samma, tvañca sāṇabhāraṁ bandha, ahañca sāṇabhāraṁ bandhissāmi, ubho sāṇabhāraṁ ādāya gamissāmā’ti.\n‘Evaṁ, sammā’ti kho sahāyako sahāyakassa paṭissutvā sāṇabhāraṁ bandhitvā te ubho sāṇabhāraṁ ādāya yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu.\nTattha addasaṁsu pahūtaṁ sāṇasuttaṁ chaḍḍitaṁ, disvā sahāyako sahāyakaṁ āmantesi:\n‘yassa kho, samma, atthāya iccheyyāma sāṇaṁ, idaṁ pahūtaṁ sāṇasuttaṁ chaḍḍitaṁ.\nTena hi, samma, tvañca sāṇabhāraṁ chaḍḍehi, ahañca sāṇabhāraṁ chaḍḍessāmi, ubho sāṇasuttabhāraṁ ādāya gamissāmā’ti.\n‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me, tvaṁ pajānāhī’ti.\nAtha kho so sahāyako sāṇabhāraṁ chaḍḍetvā sāṇasuttabhāraṁ ādiyi.\nTe yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu.\nTattha addasaṁsu pahūtā sāṇiyo chaḍḍitā, disvā sahāyako sahāyakaṁ āmantesi:\n‘yassa kho, samma, atthāya iccheyyāma sāṇaṁ vā sāṇasuttaṁ vā, imā pahūtā sāṇiyo chaḍḍitā.\nTena hi, samma, tvañca sāṇabhāraṁ chaḍḍehi, ahañca sāṇasuttabhāraṁ chaḍḍessāmi, ubho sāṇibhāraṁ ādāya gamissāmā’ti.\n‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me, tvaṁ pajānāhī’ti.\nAtha kho so sahāyako sāṇasuttabhāraṁ chaḍḍetvā sāṇibhāraṁ ādiyi.\nTe yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu.\nTattha addasaṁsu pahūtaṁ khomaṁ chaḍḍitaṁ, disvā …pe…\npahūtaṁ khomasuttaṁ chaḍḍitaṁ, disvā …\npahūtaṁ khomadussaṁ chaḍḍitaṁ, disvā …\npahūtaṁ kappāsaṁ chaḍḍitaṁ, disvā …\npahūtaṁ kappāsikasuttaṁ chaḍḍitaṁ, disvā …\npahūtaṁ kappāsikadussaṁ chaḍḍitaṁ, disvā …\npahūtaṁ ayaṁ chaḍḍitaṁ, disvā …\npahūtaṁ lohaṁ chaḍḍitaṁ, disvā …\npahūtaṁ tipuṁ chaḍḍitaṁ, disvā …\npahūtaṁ sīsaṁ chaḍḍitaṁ, disvā …\npahūtaṁ sajjhaṁ chaḍḍitaṁ, disvā …\npahūtaṁ suvaṇṇaṁ chaḍḍitaṁ, disvā sahāyako sahāyakaṁ āmantesi:\n‘yassa kho, samma, atthāya iccheyyāma sāṇaṁ vā sāṇasuttaṁ vā sāṇiyo vā khomaṁ vā khomasuttaṁ vā khomadussaṁ vā kappāsaṁ vā kappāsikasuttaṁ vā kappāsikadussaṁ vā ayaṁ vā lohaṁ vā tipuṁ vā sīsaṁ vā sajjhaṁ vā, idaṁ pahūtaṁ suvaṇṇaṁ chaḍḍitaṁ.\nTena hi, samma, tvañca sāṇabhāraṁ chaḍḍehi, ahañca sajjhabhāraṁ chaḍḍessāmi, ubho suvaṇṇabhāraṁ ādāya gamissāmā’ti.\n‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me tvaṁ pajānāhī’ti.\nAtha kho so sahāyako sajjhabhāraṁ chaḍḍetvā suvaṇṇabhāraṁ ādiyi.\nTe yena sako gāmo tenupasaṅkamiṁsu.\nTattha yo so sahāyako sāṇabhāraṁ ādāya agamāsi, tassa neva mātāpitaro abhinandiṁsu, na puttadārā abhinandiṁsu, na mittāmaccā abhinandiṁsu, na ca tatonidānaṁ sukhaṁ somanassaṁ adhigacchi.\nYo pana so sahāyako suvaṇṇabhāraṁ ādāya agamāsi, tassa mātāpitaropi abhinandiṁsu, puttadārāpi abhinandiṁsu, mittāmaccāpi abhinandiṁsu, tatonidānañca sukhaṁ somanassaṁ adhigacchi.\nEvameva kho tvaṁ, rājañña, sāṇabhārikūpamo maññe paṭibhāsi.\nPaṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ.\nMā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.","en":"2.14. The Simile of the Man Who Carried Hemp\n“Well then, chieftain, I shall give you a simile.\nFor by means of a simile some sensible people understand the meaning of what is said.\nOnce upon a time, the inhabitants of a certain country emigrated.\nThen one friend said to another,\n‘Come, dear, let’s go to that country. Hopefully we’ll get some riches there!’\n‘Yes, dear,’ the other replied.\nThey went to that country, and to a certain deserted village. There they saw a pile of abandoned sunn hemp. Seeing it, one friend said to the other,\n‘This is a pile of abandoned sunn hemp. Well then, dear, you make up a load of hemp, and I’ll make one too. Let’s both take a load of hemp and go on.’\n‘Yes, dear,’ he said. Carrying their loads of hemp they went to another deserted village.\nThere they saw much sunn hemp thread abandoned. Seeing it, one friend said to the other,\n‘This pile of abandoned sunn hemp thread is just what we wanted the hemp for!\nWell then, dear, let’s abandon our loads of hemp, and both take a load of hemp thread and go on.’\n‘I’ve already carried this load of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’\nSo one friend abandoned their load of hemp and picked up a load of hemp thread.\nThey went to another deserted village.\nThere they saw much sunn hemp cloth abandoned. Seeing it, one friend said to the other,\n‘This pile of abandoned sunn hemp cloth is just what we wanted the hemp and hemp thread for!\nWell then, dear, let’s abandon our loads, and both take a load of hemp cloth and go on.’\n‘I’ve already carried this load of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’\nSo one friend abandoned their load of hemp thread and picked up a load of hemp cloth.\nThey went to another deserted village.\nThere they saw a pile of flax, and by turn,\nlinen thread,\nlinen cloth,\ncotton,\ncotton thread,\ncotton cloth,\niron,\ncopper,\ntin,\nlead,\nsilver,\nand gold abandoned. Seeing it, one friend said to the other,\n‘This pile of gold is just what we wanted all those other things for!\nWell then, dear, let’s abandon our loads, and both take a load of gold and go on.’\n‘I’ve already carried this load of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’\nSo one friend abandoned their load of silver and picked up a load of gold.\nThen they returned to their own village.\nWhen one friend returned with a load of sunn hemp, they didn’t please their parents, their partners and children, or their friends and colleagues. And they got no pleasure and happiness on that account.\nBut when the other friend returned with a load of gold, they pleased their parents, their partners and children, and their friends and colleagues. And they got much pleasure and happiness on that account.\nIn the same way, chieftain, you seem like the hemp-carrier in the simile.\nLet go of this harmful misconception, chieftain, let go of it!\nDon’t create lasting harm and suffering for yourself!”"}},{"id":"dn23:30","sourceIds":["dn23:30.0","dn23:30.1","dn23:30.2","dn23:30.3","dn23:30.4","dn23:30.5","dn23:30.6","dn23:30.7"],"kind":"text","text":{"pi":"3. Saraṇagamana\n“Purimeneva ahaṁ opammena bhoto kassapassa attamano abhiraddho.\nApi cāhaṁ imāni vicitrāni pañhāpaṭibhānāni sotukāmo evāhaṁ bhavantaṁ kassapaṁ paccanīkaṁ kātabbaṁ amaññissaṁ.\nAbhikkantaṁ, bho kassapa, abhikkantaṁ, bho kassapa.\nSeyyathāpi, bho kassapa, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kassapena anekapariyāyena dhammo pakāsito.\nEsāhaṁ, bho kassapa, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca.\nUpāsakaṁ maṁ bhavaṁ kassapo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.\nIcchāmi cāhaṁ, bho kassapa, mahāyaññaṁ yajituṁ, anusāsatu maṁ bhavaṁ kassapo, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti.","en":"3. Going for Refuge\n“I was delighted and satisfied with your very first simile, worthy Kassapa!\nNevertheless, I wanted to hear your various solutions to the problem, so I thought I’d oppose you in this way.\nExcellent, worthy Kassapa! Excellent!\nAs if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Kassapa has made the teaching clear in many ways.\nI go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.\nFrom this day forth, may the worthy Kassapa remember me as a lay follower who has gone for refuge for life.\nWorthy Kassapa, I wish to perform a great sacrifice. Please instruct me so it will be for my lasting welfare and happiness.”"}},{"id":"dn23:31","sourceIds":["dn23:31.0","dn23:31.1","dn23:31.2","dn23:31.3","dn23:31.4","dn23:31.5","dn23:31.6","dn23:31.7","dn23:31.8","dn23:31.9","dn23:31.10","dn23:31.11","dn23:31.12","dn23:31.13","dn23:31.14"],"kind":"text","text":{"pi":"4. Yaññakathā\n“Yathārūpe kho, rājañña, yaññe gāvo vā haññanti ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro.\nSeyyathāpi, rājañña, kassako bījanaṅgalaṁ ādāya vanaṁ paviseyya.\nSo tattha dukkhette dubbhūme avihatakhāṇukaṇṭake bījāni patiṭṭhāpeyya khaṇḍāni pūtīni vātātapahatāni asāradāni asukhasayitāni.\nDevo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya.\nApi nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyuṁ, kassako vā vipulaṁ phalaṁ adhigaccheyyā”ti?\n“No hidaṁ, bho kassapa”.\n“Evameva kho, rājañña, yathārūpe yaññe gāvo vā haññanti, ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro.\nYathārūpe ca kho, rājañña, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro.\nSeyyathāpi, rājañña, kassako bījanaṅgalaṁ ādāya vanaṁ paviseyya.\nSo tattha sukhette subhūme suvihatakhāṇukaṇṭake bījāni patiṭṭhapeyya akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni.\nDevo ca kālena kālaṁ sammādhāraṁ anuppaveccheyya.\nApi nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyuṁ, kassako vā vipulaṁ phalaṁ adhigaccheyyā”ti?\n“Evaṁ, bho kassapa”.\n“Evameva kho, rājañña, yathārūpe yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro”ti.","en":"4. On Sacrifice\n“Chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. That kind of sacrifice is not very fruitful or beneficial or brilliant or bountiful.\nSuppose a farmer was to enter a wood taking seed and plough.\nAnd on that barren field, that barren ground, with uncleared stumps he sowed seeds that were broken, spoiled, weather-damaged, infertile, and ill kept.\nAnd the heavens don’t provide enough rain when needed.\nWould those seeds grow, increase, and mature, and would the farmer get abundant fruit?”\n“No, worthy Kassapa.”\n“In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. That kind of sacrifice is not very fruitful or beneficial or brilliant or bountiful.\nBut take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That kind of sacrifice is very fruitful and beneficial and brilliant and bountiful.\nSuppose a farmer was to enter a wood taking seed and plough.\nAnd on that fertile field, that fertile ground, with well-cleared stumps he sowed seeds that were intact, unspoiled, not weather-damaged, fertile, and well kept.\nAnd the heavens provide plenty of rain when needed.\nWould those seeds grow, increase, and mature, and would the farmer get abundant fruit?”\n“Yes, worthy Kassapa.”\n“In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That kind of sacrifice is very fruitful and beneficial and brilliant and bountiful.”"}},{"id":"dn23:32","sourceIds":["dn23:32.0","dn23:32.1","dn23:32.2","dn23:32.3","dn23:32.4","dn23:32.5","dn23:32.6","dn23:32.7","dn23:32.8","dn23:32.9","dn23:32.10","dn23:32.11","dn23:32.12","dn23:32.13","dn23:32.14","dn23:32.15","dn23:32.16","dn23:32.17","dn23:32.18","dn23:32.19","dn23:32.20","dn23:32.21","dn23:32.22","dn23:32.23"],"kind":"text","text":{"pi":"5. Uttaramāṇavavatthu\nAtha kho pāyāsi rājañño dānaṁ paṭṭhapesi samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṁ.\nTasmiṁ kho pana dāne evarūpaṁ bhojanaṁ dīyati kaṇājakaṁ bilaṅgadutiyaṁ, dhorakāni ca vatthāni guḷavālakāni.\nTasmiṁ kho pana dāne uttaro nāma māṇavo vāvaṭo ahosi.\nSo dānaṁ datvā evaṁ anuddisati:\n“imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin”ti.\nAssosi kho pāyāsi rājañño:\n“uttaro kira māṇavo dānaṁ datvā evaṁ anuddisati:\n‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’”ti.\nAtha kho pāyāsi rājañño uttaraṁ māṇavaṁ āmantāpetvā etadavoca:\n“saccaṁ kira tvaṁ, tāta uttara, dānaṁ datvā evaṁ anuddisasi:\n‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’”ti?\n“Evaṁ, bho”.\n“Kissa pana tvaṁ, tāta uttara, dānaṁ datvā evaṁ anuddisasi:\n‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’ti?\nNanu mayaṁ, tāta uttara, puññatthikā dānasseva phalaṁ pāṭikaṅkhino”ti?\n“Bhoto kho dāne evarūpaṁ bhojanaṁ dīyati kaṇājakaṁ bilaṅgadutiyaṁ, yaṁ bhavaṁ pādāpi na iccheyya samphusituṁ, kuto bhuñjituṁ, dhorakāni ca vatthāni guḷavālakāni, yāni bhavaṁ pādāpi na iccheyya samphusituṁ, kuto paridahituṁ.\nBhavaṁ kho panamhākaṁ piyo manāpo, kathaṁ mayaṁ manāpaṁ amanāpena saṁyojemā”ti?\n“Tena hi tvaṁ, tāta uttara, yādisāhaṁ bhojanaṁ bhuñjāmi, tādisaṁ bhojanaṁ paṭṭhapehi.\nYādisāni cāhaṁ vatthāni paridahāmi, tādisāni ca vatthāni paṭṭhapehī”ti.\n“Evaṁ, bho”ti kho uttaro māṇavo pāyāsissa rājaññassa paṭissutvā yādisaṁ bhojanaṁ pāyāsi rājañño bhuñjati, tādisaṁ bhojanaṁ paṭṭhapesi.\nYādisāni ca vatthāni pāyāsi rājañño paridahati, tādisāni ca vatthāni paṭṭhapesi.\nAtha kho pāyāsi rājañño asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajji suññaṁ serīsakaṁ vimānaṁ.\nYo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo. So sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajji devānaṁ tāvatiṁsānaṁ sahabyataṁ.","en":"5. On the Student Uttara\nThen the chieftain Pāyāsi set up an offering for ascetics and brahmins, for paupers, vagrants, supplicants, and beggars.\nAt that offering such food as sour gruel with false black pepper was given, and rough clothes with knotted fringes.\nNow, it was a student named Uttara who organized that offering.\nWhen the offering was over he referred to it like this,\n“Through this offering may I be together with the chieftain Pāyāsi in this world, but not in the next.”\nPāyāsi heard of this,\nso he summoned Uttara and said,\n“Is it really true, dear Uttara, that you referred to the offering in this way?”\n“Yes, worthy sir.”\n“But why?\nDon’t we who seek merit expect some result from the offering?”\n“At your offering such food as sour gruel with false black pepper was given, which you wouldn’t even want to touch with your foot, much less eat. And also rough clothes with knotted fringes, which you also wouldn’t want to touch with your foot, much less wear.\nWorthy sir, you’re dear and beloved to me. But how can I reconcile one so dear with something so disagreeable?”\n“Well then, dear Uttara, set up an offering with the same kind of food that I eat,\nand the same kind of clothes that I wear.”\n“Yes, worthy sir,” replied Uttara, and did so.\nSo the chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the four great kings, in an empty palace of sirisa wood.\nBut the student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the thirty-three."}},{"id":"dn23:33","sourceIds":["dn23:33.0","dn23:33.1","dn23:33.2","dn23:33.3","dn23:33.4","dn23:33.5","dn23:33.6","dn23:33.7","dn23:33.8","dn23:33.9","dn23:33.10","dn23:33.11","dn23:33.12","dn23:33.13","dn23:33.14","dn23:33.15","dn23:33.16"],"kind":"text","text":{"pi":"6. Pāyāsidevaputta\nTena kho pana samayena āyasmā gavampati abhikkhaṇaṁ suññaṁ serīsakaṁ vimānaṁ divāvihāraṁ gacchati.\nAtha kho pāyāsi devaputto yenāyasmā gavampati tenupasaṅkami; upasaṅkamitvā āyasmantaṁ gavampatiṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho pāyāsiṁ devaputtaṁ āyasmā gavampati etadavoca:\n“kosi tvaṁ, āvuso”ti?\n“Ahaṁ, bhante, pāyāsi rājañño”ti.\n“Nanu tvaṁ, āvuso, evaṁdiṭṭhiko ahosi:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?\n“Saccāhaṁ, bhante, evaṁdiṭṭhiko ahosiṁ:\n‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti.\nApi cāhaṁ ayyena kumārakassapena etasmā pāpakā diṭṭhigatā vivecito”ti.\n“Yo pana te, āvuso, dāne vāvaṭo ahosi uttaro nāma māṇavo, so kuhiṁ upapanno”ti?\n“Yo me, bhante, dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyataṁ.\nAhaṁ pana, bhante, asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapanno suññaṁ serīsakaṁ vimānaṁ.\nTena hi, bhante gavampati, manussalokaṁ gantvā evamārocehi:\n‘sakkaccaṁ dānaṁ detha, sahatthā dānaṁ detha, cittīkataṁ dānaṁ detha, anapaviddhaṁ dānaṁ detha.\nPāyāsi rājañño asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapanno suññaṁ serīsakaṁ vimānaṁ.\nYo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyatan’”ti.","en":"6. The Godling Pāyāsi\nNow at that time Venerable Gavampati would often go to that empty sirisa palace for the day’s meditation.\nThen the godling Pāyāsi went up to him, bowed, and stood to one side. Gavampati said to him,\n“Who are you, reverend?”\n“Sir, I am the chieftain Pāyāsi.”\n“Didn’t you have the view that\nthere is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds?”\n“It’s true, sir, I did have such a view.\nBut Master Kassapa the Prince dissuaded me from that harmful misconception.”\n“But the student named Uttara who organized that offering for you—where has he been reborn?”\n“Sir, Uttara gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the thirty-three.\nBut I gave gifts carelessly, thoughtlessly, not with my own hands, giving the dregs. When my body broke up, after death, I was reborn in company with the gods of the four great kings, in an empty sirisa palace.\nSo, sir, when you’ve returned to the human realm, please announce this:\n‘Give gifts carefully, thoughtfully, with your own hands, not giving the dregs.\nThe chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the four great kings, in an empty palace of sirisa.\nBut the student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the thirty-three.’”"}},{"id":"dn23:34","sourceIds":["dn23:34.1","dn23:34.2","dn23:34.3","dn23:34.4","dn23:34.5","dn23:34.6"],"kind":"text","text":{"pi":"Atha kho āyasmā gavampati manussalokaṁ āgantvā evamārocesi:\n“sakkaccaṁ dānaṁ detha, sahatthā dānaṁ detha, cittīkataṁ dānaṁ detha, anapaviddhaṁ dānaṁ detha.\nPāyāsi rājañño asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapanno suññaṁ serīsakaṁ vimānaṁ.\nYo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyatan”ti.\nPāyāsisuttaṁ niṭṭhitaṁ dasamaṁ.\nMahāvaggo niṭṭhito.","en":"So when Venerable Gavampati returned to the human realm he made that announcement."}},{"id":"dn23:35","sourceIds":["dn23:35.0","dn23:35.1","dn23:35.2","dn23:35.3","dn23:35.4","dn23:35.5","dn23:35.6","dn23:35.7"],"kind":"text","text":{"pi":"Tassuddānaṁ\nMahāpadāna nidānaṁ,\nnibbānañca sudassanaṁ;\nJanavasabha govindaṁ,\nsamayaṁ sakkapañhakaṁ;\nMahāsatipaṭṭhānañca,\npāyāsi dasamaṁ bhave.\nMahāvaggapāḷi niṭṭhitā."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/dn23/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}