Saɱyutta Nikāya
4. Saḷāyatana Vagga
42. Gāmani Saɱyutta
The Book of the Kindred Sayings
4. The Book Called the Saḷāyatana-Vagga
Containing Kindred Sayings on the 'Six-Fold Sphere' of Sense and Other Subjects
42. Kindred Sayings about Headmen
Sutta 13
Pātali (or Manāpa) Suttaɱ
Pāṭali[1] (or Charming)
Translated by F. L. Woodward
Edited by Mrs. Rhys Davids
Copyright The Pali Text Society
Commercial Rights Reserved
For details see Terms of Use.
[1] Thus have I heard:
Once the Exalted One was staying among the Koliyans[2]
at Uttara,
a township of the Koliyans.
Then Pāṭaliya, the headman, came to visit the Exalted One,
and on coming to him
saluted him
and sat down at one side.
So seated Pāṭaliya, the headman,
said to the Exalted One: -
"I have heard it said, lord,
'Gotama the recluse knows magic.'[3]
Those who thus aver, lord,
that Gotama the recluse knows magic, -
do they speak in accordance with the Exalted One's view,
without misrepresenting the Exalted One
by stating what is wrong?
Do they speak in conformity with his teaching,
so that no one who is of the same view,[4]
a follower of his view,
could give opportunity for censure?
We wish not to speak falsely of the Exalted One, lord."
■
"They who said thus, headman,
that I know magic,
do speak in accordance with my view.
They do not misrepresent me
by stating what is wrong.
They do speak in conformity with my teaching,
so that no one who is of the same view as I,
who is a follower of my view,
could give opportunity for censure."
■
"So then it is true, my friend,[5]
though I did not believe those recluses and brahmins
when they said:
'Gotama the recluse knows magic.'
So after all,[6] my friend, Gotama the recluse
is a trickster."
■
"Now, headman, does he who says that I know magic, -
[245] does he in so saying
thereby imply that I am a trickster,
saying,
'Such is the Exalted One,
such is the Happy One'?
§
Now, headman, in this matter
I will question you.
Do you answer as you think fit.
1.
(i)
Now what think you, headman?
Do you know the hirelings of the Koliyans,
who have drooping crests?"[7]
"Yes, lord, I do know them."
"Now what think you, headman?
For what purpose
are these hirelings of the Koliyans,
who have drooping crests?"
"To check robbers, lord,
among the Koliyans
and to carry messages for the Koliyans.
That, lord, is the reason
for those hirelings of the Koliyans,
who have drooping crests."
■
"Now what think you, headman?
As to those hirelings of the Koliyans,
do you know them as honest
or as rogues?"
"I know them, lord, as wicked rogues.
If there be any wicked rogues
among the Koliyans,
it is they."
■
"Now, headman, if anyone should say:
'Pāṭaliya, the headman,
knows that the hirelings of the Koliyans,
who have drooping crests,
are wicked rogues.
Therefore Pataliya, the headman,
is himself a wicked rogue,' -
would he be speaking truth in so saying?"
"Surely not, lord.
The hirelings of the Koliyans
are one thing,
but I am quite another thing,
of quite another nature
from that of the Koliyans' hirelings
who have drooping crests,
of quite another nature!"
■
"So, headman, you will get[8] this said about you:
'Pāṭaliya, the headman, knows
that the Koliyans' hirelings with drooping crests
are wicked rogues,
but Pāṭaliya, the headman, is not a wicked rogue.'
Why then does not the Tathāgata, get this [246] said of him:
'The Tathāgata, knows magic,
but the Tathāgata, is not a trickster'?
Magic I do know, headman,
and the fruit of magic,
and, how practising,
the trickster,
when body breaks up,
after death is reborn in the Woeful State,
the Evil Lot,
the Downfall,
in Purgatory, -
that also do I know.
(ii)
The taking of life, headman,
do I know
and the fruits thereof,
and, how practising,
one who takes life,
when body breaks up,
after death is reborn in the Woeful State,
the Evil Lot,
the Downfall,
in Purgatory, -
that also do I know.
The taking of what is not given, headman,
do I know
and the fruits thereof,
and, how practising,
one who takes what is not given,
when body breaks up,
after death is reborn in the Woeful State,
the Evil Lot,
the Downfall,
in Purgatory, -
that also do I know.
Wrong practice in respect of sensual passion, headman,
do I know
and the fruits thereof,
and, how practising,
one who has wrong practice in respect of sensual passion,
when body breaks up,
after death is reborn in the Woeful State,
the Evil Lot,
the Downfall,
in Purgatory, -
that also do I know.
The telling of falsehood, headman,
do I know
and the fruits thereof,
and, how practising,
one who tells falsehoods,
when body breaks up,
after death is reborn in the Woeful State,
the Evil Lot,
the Downfall,
in Purgatory, -
that also do I know.
Backbiting, headman,
do I know
and the fruits thereof,
and, how practising,
one who backbits,
when body breaks up,
after death is reborn in the Woeful State,
the Evil Lot,
the Downfall,
in Purgatory, -
that also do I know.
Bitter speech, headman,
do I know
and the fruits thereof,
and, how practising,
one who is of bitter speech,
when body breaks up,
after death is reborn in the Woeful State,
the Evil Lot,
the Downfall,
in Purgatory, -
that also do I know.
Idle babble, headman,
do I know
and the fruits thereof,
and, how practising,
one who is an idle babbler,
when body breaks up,
after death is reborn in the Woeful State,
the Evil Lot,
the Downfall,
in Purgatory, -
that also do I know.
Covetousness, headman,
do I know
and the fruits thereof,
and, how practising,
one who is covetous,
when body breaks up,
after death is reborn in the Woeful State,
the Evil Lot,
the Downfall,
in Purgatory, -
that also do I know.
Hatred and ill-will, headman,
do I know
and the fruits thereof,
and, how practising,
one who hates and bears ill-will,
when body breaks up,
after death is reborn in the Woeful State,
the Evil Lot,
the Downfall,
in Purgatory, -
that also do I know.
Perverted view, headman,
do I know
and the fruits thereof,
and, how practising,
one who perverted view,
when body breaks up,
after death is reborn in the Woeful State,
the Evil Lot,
the Downfall,
in Purgatory, -
that also do I know.
1.
There are, headman, certain recluses and brahmins
who teach this,
who have this view:
'Whosoever takes the life of a being -
all such in this very life
suffer sorrow and grief.
Whosoever takes what is not given -
all such in this very life
suffer sorrow and grief.
Whosoever acts wrongly in respect of sensual passion -
all such in this very life
suffer sorrow and grief.
Whosoever tells lies, -
all such in this very life
suffer sorrow and grief.'
(i)
Yet, headman, we see here a certain one,
garlanded,
be-ringed,
well groomed,
well perfumed,
with hair and beard trimmed,
fostering lust for womenfolk,
like a rajah, forsooth.
About him men ask:
'Good fellow, what has this man done,
that,
garlanded,
be-ringed,
well groomed,
well perfumed,
with hair and beard trimmed,
fostering lust for womenfolk,
like a rajah, forsooth?'
And of him they reply:
'Why, my good [247] fellow,
this man crushed the rajah's foe
and took his life.
Delighted with that
the rajah bestowed a gift on him.
That is why that man,
that,
garlanded,
be-ringed,
well groomed,
well perfumed,
with hair and beard trimmed,
fostering lust for womenfolk,
like a rajah, forsooth.'
(ii)
Again, headman, we see here a certain one[9]
with his arms strongly bound behind him
with a stout rope,
with shaven crown,
paraded round to the beat of a harsh-sounding drum,
from street to street,
from crossroads to crossroads,
then led forth by the southern gate,
and to the south of the town
beheaded.
About such an one they ask:
'Good fellow,
what has this man done
that he has his arms strongly bound behind him
with a stout rope,
with shaven crown,
paraded round to the beat of a harsh-sounding drum,
from street to street,
from crossroads to crossroads,
then led forth by the southern gate,
and to the south of the town
beheaded?'
And of him they reply:
'Why, my good fellow,
this man was the rajah's foe.
He killed a woman or a man.
So the royal police have caught him
and treat him thus.'
Now, how say you, headman?
Have you ever seen or heard of such an one?"
"I have both seen and heard, lord,
of such an one,
and shall again."
"Now, headman, those recluses and brahmins
who thus teach,
who hold this view:
'Whosoever takes the life of a being -
all such in this very life
suffer sorrow and grief;' -
did they speak truth or falsehood?"
"Falsehood, lord."
"Now are those who tell baseless lies
good men or bad?"
"Bad, lord."
"Now bad men,
evil-doers, -
do they live wrongly
or rightly?"
"Wrongly, lord."
"And those who live wrongly, -
have they wrong views
or right views?"
"Wrong views, lord."
"Now is it proper to put faith
in those who hold wrong views?"
"Surely not, lord."
(iii)
[248] "Now, headman, we see here a certain one,
garlanded,
be-ringed,
well groomed,
well perfumed,
with hair and beard trimmed,
fostering lust for womenfolk,
like a rajah, forsooth.
About him men ask:
'Good fellow, what has this man done, that,
garlanded,
be-ringed,
well groomed,
well perfumed,
with hair and beard trimmed,
fostering lust for womenfolk,
like a rajah, forsooth?'
Then they reply:
'Why, my good fellow, this man,
by crushing the rajah's foe,
won a treasure.
The rajah, pleased thereat,
gave him a gift.
So this man goes about
garlanded,
be-ringed,
well groomed,
well perfumed,
with hair and beard trimmed,
fostering lust for womenfolk,
like a rajah, forsooth.'
(iv)
Again, headman, we see here a certain one,
with his arms strongly bound behind him
with a stout rope,
with shaven crown,
paraded round to the beat of a harsh-sounding drum,
from street to street,
from crossroads to crossroads,
then led forth by the southern gate,
and to the south of the town
beheaded.
Then they ask about him:
'Good fellow, what has this man done that,
with his arms strongly bound behind him
with a stout rope,
with shaven crown,
paraded round to the beat of a harsh-sounding drum,
from street to street,
from crossroads to crossroads,
then led forth by the southern gate,
and to the south of the town
beheaded?"
Then they reply:
'This man, my good fellow,
either in village
or in forest
took something with thievish intent.[10]
So the royal police caught him
and treat him thus.'
Now, how say you, headman?
Have you ever seen or heard of such an one?"
"I have both seen and heard, lord,
of such an one,
and shall again."
"Now, headman, those recluses and brahmins
who thus teach,
who hold this view:
Whosoever takes what is not given -
all such in this very life
suffer sorrow and grief;
did they speak truth or falsehood?"
"Falsehood, lord."
"Now are those who tell baseless lies
good men or bad?"
"Bad, lord."
"Now bad men,
evil-doers, -
do they live wrongly
or rightly?"
"Wrongly, lord."
"And those who live wrongly, -
have they wrong views
or right views?"
"Wrong views, lord."
"Now is it proper to put faith
in those who hold wrong views?"
"Surely not, lord."
(v)
"Now, headman, we see here a certain one,
garlanded,
be-ringed,
well groomed,
well perfumed,
with hair and beard trimmed,
fostering lust for womenfolk,
like a rajah, forsooth.
About him men ask:
'Good fellow, what has this man done, that,
garlanded,
be-ringed,
well groomed,
well perfumed,
with hair and beard trimmed,
fostering lust for womenfolk,
like a rajah, forsooth?'
Then they reply:
'Why, my good fellow, this man,
was guilty of [249] intercourse
with the wives of the rajah's foe,
and the rajah, pleased thereat,
gave him a gift.
So this man goes about
garlanded,
be-ringed,
well groomed,
well perfumed,
with hair and beard trimmed,
fostering lust for womenfolk,
like a rajah, forsooth.'
(vi)
Again, headman, we see here a certain one,
with his arms strongly bound behind him
with a stout rope,
with shaven crown,
paraded round to the beat of a harsh-sounding drum,
from street to street,
from crossroads to crossroads,
then led forth by the southern gate,
and to the south of the town
beheaded.
Then they ask about him:
'Good fellow, what has this man done that,
with his arms strongly bound behind him
with a stout rope,
with shaven crown,
paraded round to the beat of a harsh-sounding drum,
from street to street,
from crossroads to crossroads,
then led forth by the southern gate,
and to the south of the town
beheaded?'
Then they reply:
'This man, my good fellow,
was guilty of intercourse
with women and girls of the clan.
So the royal police caught him
and treat him thus.'
Now, how say you, headman?
Have you ever seen or heard of such an one?"
"I have both seen and heard, lord,
of such an one,
and shall again."
"Now, headman, those recluses and brahmins
who thus teach,
who hold this view:
Whosoever acts wrongly in respect of sensual passion -
all such in this very life
suffer sorrow and grief;
did they speak truth or falsehood?"
"Falsehood, lord."
"Now are those who tell baseless lies
good men or bad?"
"Bad, lord."
"Now bad men,
evil-doers, -
do they live wrongly
or rightly?"
"Wrongly, lord."
"And those who live wrongly, -
have they wrong views
or right views?"
"Wrong views, lord."
"Now is it proper to put faith
in those who hold wrong views?"
"Surely not, lord."
(vii)
"Now, headman, we see here a certain one,
garlanded,
be-ringed,
well groomed,
well perfumed,
with hair and beard trimmed,
fostering lust for womenfolk,
like a rajah, forsooth.
About him men ask:
'Good fellow, what has this man done, that,
garlanded,
be-ringed,
well groomed,
well perfumed,
with hair and beard trimmed,
fostering lust for womenfolk,
like a rajah, forsooth?'
Then they reply:
'Why, my good fellow, this man,
delighted the rajah with falsehood,
and pleased thereat
the rajah gave him a gift.
So this man goes about
garlanded,
be-ringed,
well groomed,
well perfumed,
with hair and beard trimmed,
fostering lust for womenfolk,
like a rajah, forsooth.'
(viii)
Again, headman, we see here a certain one,
with his arms strongly bound behind him
with a stout rope,
with shaven crown,
paraded round to the beat of a harsh-sounding drum,
from street to street,
from crossroads to crossroads,
then led forth by the southern gate,
and to the south of the town
beheaded.
Then they ask about him:
'Good fellow, what has this man done that,
with his arms strongly bound behind him
with a stout rope,
with shaven crown,
paraded round to the beat of a harsh-sounding drum,
from street to street,
from crossroads to crossroads,
then led forth by the southern gate,
and to the south of the town
beheaded?"
Then they reply:
'This man, my good fellow,
by falsehood
spoiled the fortunes[11] of some housefather
or housefather's son.
So the royal police caught him
and treat him thus.'
[250] Now, how say you, headman?
Have you ever seen or heard of such an one?"
"I have both seen and heard, lord,
of such an one,
and shall again."
"Now, headman, those recluses and brahmins
who thus teach,
who hold this view:
Whosoever tells lies, -
all such in this very life
suffer sorrow and grief.'
did they speak truth or falsehood?"
"Falsehood, lord."
"Now are those who tell baseless lies
good men or bad?"
"Bad, lord."
"Now bad men,
evil-doers, -
do they live wrongly
or rightly?"
"Wrongly, lord."
"And those who live wrongly, -
have they wrong views
or right views?"
"Wrong views, lord."
"Now is it proper to put faith
in those who hold wrong views?"
"Surely not, lord."
3.
"Wonderful, lord!
Strange it is, lord!
Now, lord, I have a rest-house.
Therein are beds and seats,
a waterpot
and a lamp.
Whatsoever recluses or brahmins come to reside there,
to the best of my power
and as well as I can
I share it with them.
Now on a former occasion, lord,
four teachers
holding different views,
following different systems,
came to reside in that rest-house.
(i)
One teacher taught thus,[12]
held this view:
'There is no almsgiving,
no sacrifice,
no offering.
There is no fruit,
no result of good or evil deeds.
This world is not,
the world beyond is not.
There is no mother or father,
no beings of spontaneous birth.[13]
In the world
are no recluses and brahmins
who have [251] won the summit,
who have won perfection,
who of themselves
by supernormal power
have realized both this world
and the world beyond,
and proclaim it.'
(ii)
One teacher taught thus, had this view:
'There is almsgiving,
sacrifice,
offering.
There is fruit,
there is result of good and evil deeds.
This world is,
the world beyond is.
There is mother and father,
there are beings of spontaneous birth.
In the world
are recluses and brahmins
who have won the summit,
who have won perfection,
who of themselves
have realized by supernormal power
both this world
and the world beyond,
and proclaim it.'
(iii)
One teacher taught thus,[14] had this view:
'For him who acts
or makes others act:
for him who mutilates
or makes others mutilate,
who torments
or makes others torment,
who causes grief of himself
or through others,
who enfeebles
or causes others to enfeeble,
who binds[15]
or makes others bind,
who causes life to be taken,
who causes thieving,
breaks into houses,
carries off plunder,
plays the burglar,[16]
lurks in ambush,
who visits another's wife,
who tells lies, -
by one so acting
no evil is done.
Even though with a razor-edged tool
he should make all beings on earth
one mash of flesh,[17]
one heap öf flesh,
no evil results from that,
there is no coming by any evil.
Though he should go along
the right bank of the Ganges
slaying and striking,
mutilating and causing mutilation,
tormenting and causing torment, -
yet therefrom results no evil,
no coming by any evil.
Though he should go along
the left bank of the Ganges,
making burnt offerings
and causing them to be made,
sacrificing and causing sacrifice, -
yet therefrom results no merit,
no coming by any merit.'
(iv)
One teacher taught thus, had this view:
'For him who acts or makes others act
or makes others act:
for him who mutilates
or makes others mutilate,
who torments
or makes others torment,
who causes grief of himself
or through others,
who enfeebles
or causes others to enfeeble,
who binds
or makes others bind,
who causes life to be taken,
who causes thieving,
breaks into houses,
carries off plunder,
plays the burglar,
lurks in ambush,
who visits another's wife,
who tells lies, -
by one so acting
evil is done.
If with a razor-edged
he should make all beings on earth
one mash of flesh,
one heap öf flesh,
evil results from that,
there is coming by evil.
If he should go along
the right bank of the Ganges
slaying and striking,
mutilating and causing mutilation,
tormenting and causing torment, -
therefrom results evil,
there is coming by evil.
If he should go along
the left bank of the Ganges,
making burnt offerings
and causing them to be made,
sacrificing and causing sacrifice, -
therefrom results merit,
there is coming by merit.'
At this, lord, I had doubt and wavering,
and I thought;
'I wonder which of these recluses and brahmins
is speaking truth,
which is speaking falsehood?'"
"You might well doubt, headman.
You might well waver.
But it was on a doubtful point
that wavering arose in you."
"But I have such faith in the Exalted One, lord:
'The Exalted One
can teach me a teaching herein
so that I may abandon my doubt.'"
4.
"There is, headman, a peace of mind
that comes by righteousness.[18]
If you could win mental calm thereby,
you would thus abandon your state of doubt.
And what, headman, is that peace of mind
that comes by righteousness?
Herein, headman, the Ariyan disciple,
abandoning the taking of life,
abstaining therefrom:
abandoning the taking of what is not given,
abstaining therefrom:
abandoning wrong practice in respect of sensual passion,
abstaining therefrom:
abandoning falsehood,
abstaining therefrom:
abandoning backbiting,
abstaining therefrom:
abandoning bitter speech and idle babble,
abstaining therefrom.
Abandoning covetousness,
he is no more covetous.
Abandoning malevolence and hatred,
his heart becomes freed from ill-will.
Abandoning wrong view,
he becomes one of right view.
This Ariyan disciple, headman,
thus freed from covetousness,[19]
freed from malevolence,
not bewildered
but self- [253] possessed and concentrated,
with a heart possessed by kindliness[ed1],
abides suffusing one quarter of the world,
likewise the second,
third and fourth quarters,
likewise above,
below,
across,
everywhere,
for all sorts and conditions, -
the whole world does he abide suffusing
with heart possessed of kindliness
that is widespreading,
grown great
and boundless,
free from enmity
and peaceful.
He ponders thus:
'This teacher who teaches thus,
who holds this view:
"There is no almsgiving,
no sacrifice,
no offering;
There is no fruit,
no result of good or evil deeds;
This world is not,
the world beyond is not;
There is no mother or father,
no beings of spontaneous birth;
In the world
are no recluses and brahmins
who have won the summit,
who have won perfection,
who of themselves
by supernormal power
have realized both this world
and the world beyond,
and proclaim it" -
even if the word of that worthy teacher be true,
yet have I a ground of surety,[20]
for I oppress naught,
or weak or strong.
Woodward remarks in footnote #20 that this passage is garbled. It is definately so, but in a different sense than is intended by Woodward, as the manner of making the argument is flawed. (Not likely in the original. See how this argument is made in MN 60) The first premise, that if the first teacher's argument is true must be followed by the statement that if this teacher's argument is not true, ... then; that is: 1. in the case of the teacher of the negative argument: if the teacher's statement is true, it makes no difference in terms of kamma or the after-life, but here and now he enjoys the serenity of a good man; and if it is not true he enjoys the serenity of a good man and has secured rebirth in a heavenly state as well. 2. In the case of the teachers of the positive view if the teacher's statement is true: he gets the benefits of behaving in an ethical way and enjoys the serenity of a good man; and if it is not true it makes no difference in terms of kamma or the after-life, but he has secured the serenity of a good man in the here and now. As made here 'accepted' premises are not adhered to which is not 'kaccha'. The translation might have overcome this error by wording it: 'Whether or not this teaching is true...'
Further, the abridgment confuses the organization and Woodward, aparently confused by that has omitted 'karuṇa' (his 'compassion') in the parallel sections that follow. The organization should be (as I have re-arranged it in this version) (Woodward's terminology):
4.i. Kindliness (Metta) + Teacher 1, ii. Kindliness + teacher 2, iii. Kindliness + teacher 3, iv. Kindliness + teacher 4;
5.i. Compassion (Karuṇa) + Teacher 1, Compassion + teacher 2, Compassion + teacher 3, Compassion + teacher 4;
5.ii. Sympathy (Mudita) + Teacher 1, Sympathy + teacher 2, Sympathy + teacher 3, Sympathy + teacher 4;
5.iii. Equanimity (Upekkha) + Teacher 1, Equanimity + teacher 2, Equanimity + teacher 3, Equanimity + teacher 4.
This depends on reading the PTS Pali §5.1 as an abridgment, and results in a section-numbering change.
Bhikkhu Bodhi has arranged this:
4.i. Loving-Kindness (Metta) + Teacher 1, ii. Loving-Kindness + teacher 2, iii. Loving-Kindness + teacher 3, iv. Loving-Kindness + teacher 4;
5.i. Compassion + Altruistic Joy + Equanimity + teacher 1;
5.ii. Compassion + Altruistic Joy + Equanimity + teacher 2;
5.iii. Compassion + Altruistic Joy + Equanimity + teacher 3;
5.iv. Compassion + Altruistic Joy + Equanimity + teacher 4;
His reading understands §5.i to be a pattern to be followed in the following sections but is not balanced with §4.
The PTS Pali text arrangement is:
4.i. Metta + Teacher 1, ii. Metta + teacher 2, iii. Metta + teacher 3, iv. Metta + teacher 4;
5.i. Karuṇa + mudita + upekkha + teacher 1;
5.ii. Upekkha + teacher 2;
5.iii. Upekkha + teacher 3;
5.iv. Upekkha + teacher 4.
I have arranged the Pali used here according to the scheme followed in my Woodward re-organization.
— p.p.
Herein doubly
I have made the lucky cast,[21]
for I am restrained in body, speech and mind:
and, when body breaks up,
after death
I shall arise in the Happy Lot,
the Heaven World.'
At this thought
gladness springs up in him.
Thus glad,
in him arises joy,
and as he thus rejoices
his body is calmed.
So with body calmed
he feels happiness.
In the happy one
the heart is at peace.
This, headman, is the peace of mind
that comes by righteousness.
Thereby
if you could win the mental calm,
you would abandon this state of doubt.
(ii)
Now that Ariyan disciple, headman, thus freed from covetousness
freed from malevolence,
not bewildered
but self-possessed and concentrated,
with a heart possessed by kindliness,
abides suffusing one quarter of the world,
likewise the second,
third and fourth quarters,
likewise above,
below,
across,
everywhere,
for all sorts and conditions, -
the whole world does he abide suffusing
with heart [254] possessed of kindliness
that is widespreading,
grown great
and boundless,
free from enmity
and peaceful.
He ponders thus:
'This teacher who teaches thus,
who holds this view:
"There is almsgiving,
sacrifice,
offering.
There is fruit,
there is result of good and evil deeds.
This world is,
the world beyond is.
There is mother and father,
there are beings of spontaneous birth.
In the world
are recluses and brahmins
who have won the summit,
who have won perfection,
who of themselves
have realized by supernormal power
both this world
and the world beyond,
and proclaim it" -
even if the word of that worthy teacher be true,
yet have I a ground of surety,
for I oppress naught,
or weak or strong.
Herein doubly
I have made the lucky cast,
for I am restrained in body, speech and mind:
and, when body breaks up,
after death
I shall arise in the Happy Lot,
the Heaven World.'
At this thought
gladness springs up in him.
Thus glad,
in him arises joy,
and as he thus rejoices
his body is calmed.
So with body calmed
he feels happiness.
In the happy one
the heart is at peace.
This, headman, is the peace of mind
that comes by righteousness.
Thereby
if you could win the mental calm,
you would abandon this state of doubt.
(iii)
Now that Ariyan disciple, headman, thus freed from covetousness
freed from malevolence,
not bewildered
but self-possessed and concentrated,
with a heart possessed by kindliness,
abides suffusing one quarter of the world,
likewise the second,
third and fourth quarters,
likewise above,
below,
across,
everywhere,
for all sorts and conditions, -
the whole world does he abide suffusing
with heart possessed of kindliness
that is widespreading,
grown great
and boundless,
free from enmity
and peaceful.
He ponders thus:
'This teacher who teaches thus,
who holds this view:
"For him who acts
or makes others act:
for him who mutilates
or makes others mutilate,
who torments
or makes others torment,
who causes grief of himself
or through others,
who enfeebles
or causes others to enfeeble,
who binds
or makes others bind,
who causes life to be taken,
who causes thieving,
breaks into houses,
carries off plunder,
plays the burglar,
lurks in ambush,
who visits another's wife,
who tells lies, -
by one so acting
no evil is done.
Even though with a razor-edged tool
he should make all beings on earth
one mash of flesh,
one heap öf flesh,
no evil results from that,
there is no coming by any evil.
Though he should go along
the right bank of the Ganges
slaying and striking,
mutilating and causing mutilation,
tormenting and causing torment, -
yet therefrom results no evil,
no coming by any evil.
Though he should go along
the left bank of the Ganges,
making burnt offerings
and causing them to be made,
sacrificing and causing sacrifice, -
yet therefrom results no merit,
no coming by any merit" -
even if the word of that worthy teacher be true,
yet have I a ground of surety,
for I oppress naught,
or weak or strong.
Herein doubly
I have made the lucky cast,
for I am restrained in body, speech and mind:
and, when body breaks up,
after death
I shall arise in the Happy Lot,
the Heaven World.'
At this thought
gladness springs up in him.
Thus glad,
in him arises joy,
and as he thus rejoices
his body is calmed.
So with body calmed
he feels happiness.
In the happy one
the heart is at peace.
This, headman, is the peace of mind
that comes by righteousness.
Thereby
if you could win the mental calm,
you would abandon this state of doubt.
(iv)
Now that Ariyan disciple, headman, thus freed from covetousness
freed from malevolence,
not bewildered
but self-possessed and concentrated,
with a heart possessed by kindliness,
abides suffusing one quarter of the world,
likewise the second,
third and fourth quarters,
likewise above,
below,
across,
everywhere,
for all sorts and conditions, -
the whole world does he abide suffusing
with heart possessed of kindliness
that is widespreading,
grown great
and boundless,
free from enmity
and peaceful.
He ponders thus:
'This teacher who teaches thus,
who holds this view:
"For him who acts or makes others act
or makes others act:
for him who mutilates
or makes others mutilate,
who torments
or makes others torment,
who causes grief of himself
or through others,
who enfeebles
or causes others to enfeeble,
who binds
or makes others bind,
who causes life to be taken,
who causes thieving,
breaks into houses,
carries off plunder,
plays the burglar,
lurks in ambush,
who visits another's wife,
who tells lies, -
by one so acting
evil is done.
If with a razor-edged
he should make all beings on earth
one mash of flesh,
one heap öf flesh,
evil results from that,
there is coming by evil.
If he should go along
the right bank of the Ganges
slaying and striking,
mutilating and causing mutilation,
tormenting and causing torment, -
therefrom results evil,
there is coming by evil.
If he should go along
the left bank of the Ganges,
making burnt offerings
and causing them to be made,
sacrificing and causing sacrifice, -
therefrom results merit,
there is coming by merit" -
even if the word of that worthy teacher be true,
yet have I a ground of surety,
for I oppress naught,
or weak or strong.
Herein doubly
I have made the lucky cast,
for I am restrained in body, speech and mind:
and, when body breaks up,
after death
I shall arise in the Happy Lot,
the Heaven World.'
At this thought
gladness springs up in him.
Thus glad,
in him arises joy,
and as he thus rejoices
his body is calmed.
So with body calmed
he feels happiness.
In the happy one
the heart is at peace.
This, headman, is the peace of mind
that comes by righteousness.
Thereby
if you could win the mental calm,
you would abandon this state of doubt.
§
5.
(i)
Herein, headman, the Ariyan disciple,
abandoning the taking of life,
abstaining therefrom:
abandoning the taking of what is not given,
abstaining therefrom:
abandoning wrong practice in respect of sensual passion,
abstaining therefrom:
abandoning falsehood,
abstaining therefrom:
abandoning backbiting,
abstaining therefrom:
abandoning bitter speech and idle babble,
abstaining therefrom.
Abandoning covetousness,
he is no more covetous.
Abandoning malevolence and hatred,
his heart becomes freed from ill-will.
Abandoning wrong view,
he becomes one of right view.
This Ariyan disciple, headman,
thus freed from covetousness,
freed from malevolence,
not bewildered
but self-possessed and concentrated,
with a heart possessed by compassion,
abides suffusing one quarter of the world,
likewise the second,
third and fourth quarters,
likewise above,
below,
across,
everywhere,
for all sorts and conditions, -
the whole world does he abide suffusing
with heart possessed of compassion
that is widespreading,
grown great
and boundless,
free from enmity
and peaceful.
He ponders thus:
'This teacher who teaches thus,
who holds this view:
"There is no almsgiving,
no sacrifice,
no offering;
There is no fruit,
no result of good or evil deeds;
This world is not,
the world beyond is not;
There is no mother or father,
no beings of spontaneous birth;
In the world
are no recluses and brahmins
who have won the summit,
who have won perfection,
who of themselves
by supernormal power
have realized both this world
and the world beyond,
and proclaim it" -
even if the word of that worthy teacher be true,
yet have I a ground of surety,
for I oppress naught,
or weak or strong.
Herein doubly
I have made the lucky cast,
for I am restrained in body, speech and mind:
and, when body breaks up,
after death
I shall arise in the Happy Lot,
the Heaven World.'
At this thought
gladness springs up in him.
Thus glad,
in him arises joy,
and as he thus rejoices
his body is calmed.
So with body calmed
he feels happiness.
In the happy one
the heart is at peace.
This, headman, is the peace of mind
that comes by righteousness.
Thereby
if you could win the mental calm,
you would abandon this state of doubt.
■
Now that Ariyan disciple, headman, thus freed from covetousness
freed from malevolence,
not bewildered
but self-possessed and concentrated,
with a heart possessed by compassion,
abides suffusing one quarter of the world,
likewise the second,
third and fourth quarters,
likewise above,
below,
across,
everywhere,
for all sorts and conditions, -
the whole world does he abide suffusing
with heart possessed of compassion
that is widespreading,
grown great
and boundless,
free from enmity
and peaceful.
He ponders thus:
'This teacher who teaches thus,
who holds this view:
"There is almsgiving,
sacrifice,
offering.
There is fruit,
there is result of good and evil deeds.
This world is,
the world beyond is.
There is mother and father,
there are beings of spontaneous birth.
In the world
are recluses and brahmins
who have won the summit,
who have won perfection,
who of themselves
have realized by supernormal power
both this world
and the world beyond,
and proclaim it" -
even if the word of that worthy teacher be true,
yet have I a ground of surety,
for I oppress naught,
or weak or strong.
Herein doubly
I have made the lucky cast,
for I am restrained in body, speech and mind:
and, when body breaks up,
after death
I shall arise in the Happy Lot,
the Heaven World.'
At this thought
gladness springs up in him.
Thus glad,
in him arises joy,
and as he thus rejoices
his body is calmed.
So with body calmed
he feels happiness.
In the happy one
the heart is at peace.
This, headman, is the peace of mind
that comes by righteousness.
Thereby
if you could win the mental calm,
you would abandon this state of doubt.
■
Now that Ariyan disciple, headman, thus freed from covetousness
freed from malevolence,
not bewildered
but self-possessed and concentrated,
with a heart possessed by compassion,
abides suffusing one quarter of the world,
likewise the second,
third and fourth quarters,
likewise above,
below,
across,
everywhere,
for all sorts and conditions, -
the whole world does he abide suffusing
with heart possessed of compassion
that is widespreading,
grown great
and boundless,
free from enmity
and peaceful.
He ponders thus:
'This teacher who teaches thus,
who holds this view:
"For him who acts
or makes others act:
for him who mutilates
or makes others mutilate,
who torments
or makes others torment,
who causes grief of himself
or through others,
who enfeebles
or causes others to enfeeble,
who binds
or makes others bind,
who causes life to be taken,
who causes thieving,
breaks into houses,
carries off plunder,
plays the burglar,
lurks in ambush,
who visits another's wife,
who tells lies, -
by one so acting
no evil is done.
Even though with a razor-edged tool
he should make all beings on earth
one mash of flesh,
one heap öf flesh,
no evil results from that,
there is no coming by any evil.
Though he should go along
the right bank of the Ganges
slaying and striking,
mutilating and causing mutilation,
tormenting and causing torment, -
yet therefrom results no evil,
no coming by any evil.
Though he should go along
the left bank of the Ganges,
making burnt offerings
and causing them to be made,
sacrificing and causing sacrifice, -
yet therefrom results no merit,
no coming by any merit" -
even if the word of that worthy teacher be true,
yet have I a ground of surety,
for I oppress naught,
or weak or strong.
Herein doubly
I have made the lucky cast,
for I am restrained in body, speech and mind:
and, when body breaks up,
after death
I shall arise in the Happy Lot,
the Heaven World.'
At this thought
gladness springs up in him.
Thus glad,
in him arises joy,
and as he thus rejoices
his body is calmed.
So with body calmed
he feels happiness.
In the happy one
the heart is at peace.
This, headman, is the peace of mind
that comes by righteousness.
Thereby
if you could win the mental calm,
you would abandon this state of doubt.
■
Now that Ariyan disciple, headman, thus freed from covetousness
freed from malevolence,
not bewildered
but self-possessed and concentrated,
with a heart possessed by compassion,
abides suffusing one quarter of the world,
likewise the second,
third and fourth quarters,
likewise above,
below,
across,
everywhere,
for all sorts and conditions, -
the whole world does he abide suffusing
with heart possessed of compassion
that is widespreading,
grown great
and boundless,
free from enmity
and peaceful.
He ponders thus:
'This teacher who teaches thus,
who holds this view:
"For him who acts or makes others act
or makes others act:
for him who mutilates
or makes others mutilate,
who torments
or makes others torment,
who causes grief of himself
or through others,
who enfeebles
or causes others to enfeeble,
who binds
or makes others bind,
who causes life to be taken,
who causes thieving,
breaks into houses,
carries off plunder,
plays the burglar,
lurks in ambush,
who visits another's wife,
who tells lies, -
by one so acting
evil is done.
If with a razor-edged
he should make all beings on earth
one mash of flesh,
one heap öf flesh,
evil results from that,
there is coming by evil.
If he should go along
the right bank of the Ganges
slaying and striking,
mutilating and causing mutilation,
tormenting and causing torment, -
therefrom results evil,
there is coming by evil.
If he should go along
the left bank of the Ganges,
making burnt offerings
and causing them to be made,
sacrificing and causing sacrifice, -
therefrom results merit,
there is coming by merit" -
even if the word of that worthy teacher be true,
yet have I a ground of surety,
for I oppress naught,
or weak or strong.
Herein doubly
I have made the lucky cast,
for I am restrained in body, speech and mind:
and, when body breaks up,
after death
I shall arise in the Happy Lot,
the Heaven World.'
At this thought
gladness springs up in him.
Thus glad,
in him arises joy,
and as he thus rejoices
his body is calmed.
So with body calmed
he feels happiness.
In the happy one
the heart is at peace.
This, headman, is the peace of mind
that comes by righteousness.
Thereby
if you could win the mental calm,
you would abandon this state of doubt.
5.
(ii)
Herein, headman, the Ariyan disciple,
abandoning the taking of life,
abstaining therefrom:
abandoning the taking of what is not given,
abstaining therefrom:
abandoning wrong practice in respect of sensual passion,
abstaining therefrom:
abandoning falsehood,
abstaining therefrom:
abandoning backbiting,
abstaining therefrom:
abandoning bitter speech and idle babble,
abstaining therefrom.
Abandoning covetousness,
he is no more covetous.
Abandoning malevolence and hatred,
his heart becomes freed from ill-will.
Abandoning wrong view,
he becomes one of right view.
This Ariyan disciple, headman,
thus freed from covetousness,
freed from malevolence,
not bewildered
but self-possessed and concentrated,
with a heart possessed by sympathy,
abides suffusing one quarter of the world,
likewise the second,
third and fourth quarters,
likewise above,
below,
across,
everywhere,
for all sorts and conditions, -
the whole world does he abide suffusing
with heart possessed of sympathy
that is widespreading,
grown great
and boundless,
free from enmity
and peaceful.
He ponders thus:
'This teacher who teaches thus,
who holds this view:
"There is no almsgiving,
no sacrifice,
no offering;
There is no fruit,
no result of good or evil deeds;
This world is not,
the world beyond is not;
There is no mother or father,
no beings of spontaneous birth;
In the world
are no recluses and brahmins
who have won the summit,
who have won perfection,
who of themselves
by supernormal power
have realized both this world
and the world beyond,
and proclaim it" -
even if the word of that worthy teacher be true,
yet have I a ground of surety,
for I oppress naught,
or weak or strong.
Herein doubly
I have made the lucky cast,
for I am restrained in body, speech and mind:
and, when body breaks up,
after death
I shall arise in the Happy Lot,
the Heaven World.'
At this thought
gladness springs up in him.
Thus glad,
in him arises joy,
and as he thus rejoices
his body is calmed.
So with body calmed
he feels happiness.
In the happy one
the heart is at peace.
This, headman, is the peace of mind
that comes by righteousness.
Thereby
if you could win the mental calm,
you would abandon this state of doubt.
■
Now that Ariyan disciple, headman, thus freed from covetousness
freed from malevolence,
not bewildered
but self-possessed and concentrated,
with a heart possessed by sympathy,
abides suffusing one quarter of the world,
likewise the second,
third and fourth quarters,
likewise above,
below,
across,
everywhere,
for all sorts and conditions, -
the whole world does he abide suffusing
with heart possessed of sympathy
that is widespreading,
grown great
and boundless,
free from enmity
and peaceful.
He ponders thus:
'This teacher who teaches thus,
who holds this view:
"There is almsgiving,
sacrifice,
offering.
There is fruit,
there is result of good and evil deeds.
This world is,
the world beyond is.
There is mother and father,
there are beings of spontaneous birth.
In the world
are recluses and brahmins
who have won the summit,
who have won perfection,
who of themselves
have realized by supernormal power
both this world
and the world beyond,
and proclaim it" -
even if the word of that worthy teacher be true,
yet have I a ground of surety,
for I oppress naught,
or weak or strong.
Herein doubly
I have made the lucky cast,
for I am restrained in body, speech and mind:
and, when body breaks up,
after death
I shall arise in the Happy Lot,
the Heaven World.'
At this thought
gladness springs up in him.
Thus glad,
in him arises joy,
and as he thus rejoices
his body is calmed.
So with body calmed
he feels happiness.
In the happy one
the heart is at peace.
This, headman, is the peace of mind
that comes by righteousness.
Thereby
if you could win the mental calm,
you would abandon this state of doubt.
■
Now that Ariyan disciple, headman, thus freed from covetousness
freed from malevolence,
not bewildered
but self-possessed and concentrated,
with a heart possessed by sympathy,
abides suffusing one quarter of the world,
likewise the second,
third and fourth quarters,
likewise above,
below,
across,
everywhere,
for all sorts and conditions, -
the whole world does he abide suffusing
with heart possessed of sympathy
that is widespreading,
grown great
and boundless,
free from enmity
and peaceful.
He ponders thus:
'This teacher who teaches thus,
who holds this view:
"For him who acts
or makes others act:
for him who mutilates
or makes others mutilate,
who torments
or makes others torment,
who causes grief of himself
or through others,
who enfeebles
or causes others to enfeeble,
who binds
or makes others bind,
who causes life to be taken,
who causes thieving,
breaks into houses,
carries off plunder,
plays the burglar,
lurks in ambush,
who visits another's wife,
who tells lies, -
by one so acting
no evil is done.
Even though with a razor-edged tool
he should make all beings on earth
one mash of flesh,
one heap öf flesh,
no evil results from that,
there is no coming by any evil.
Though he should go along
the right bank of the Ganges
slaying and striking,
mutilating and causing mutilation,
tormenting and causing torment, -
yet therefrom results no evil,
no coming by any evil.
Though he should go along
the left bank of the Ganges,
making burnt offerings
and causing them to be made,
sacrificing and causing sacrifice, -
yet therefrom results no merit,
no coming by any merit" -
even if the word of that worthy teacher be true,
yet have I a ground of surety,
for I oppress naught,
or weak or strong.
Herein doubly
I have made the lucky cast,
for I am restrained in body, speech and mind:
and, when body breaks up,
after death
I shall arise in the Happy Lot,
the Heaven World.'
At this thought
gladness springs up in him.
Thus glad,
in him arises joy,
and as he thus rejoices
his body is calmed.
So with body calmed
he feels happiness.
In the happy one
the heart is at peace.
This, headman, is the peace of mind
that comes by righteousness.
Thereby
if you could win the mental calm,
you would abandon this state of doubt.
■
Now that Ariyan disciple, headman, thus freed from covetousness
freed from malevolence,
not bewildered
but self-possessed and concentrated,
with a heart possessed by sympathy,
abides suffusing one quarter of the world,
likewise the second,
third and fourth quarters,
likewise above,
below,
across,
everywhere,
for all sorts and conditions, -
the whole world does he abide suffusing
with heart possessed of sympathy
that is widespreading,
grown great
and boundless,
free from enmity
and peaceful.
He ponders thus:
'This teacher who teaches thus,
who holds this view:
"For him who acts or makes others act
or makes others act:
for him who mutilates
or makes others mutilate,
who torments
or makes others torment,
who causes grief of himself
or through others,
who enfeebles
or causes others to enfeeble,
who binds
or makes others bind,
who causes life to be taken,
who causes thieving,
breaks into houses,
carries off plunder,
plays the burglar,
lurks in ambush,
who visits another's wife,
who tells lies, -
by one so acting
evil is done.
If with a razor-edged
he should make all beings on earth
one mash of flesh,
one heap öf flesh,
evil results from that,
there is coming by evil.
If he should go along
the right bank of the Ganges
slaying and striking,
mutilating and causing mutilation,
tormenting and causing torment, -
therefrom results evil,
there is coming by evil.
If he should go along
the left bank of the Ganges,
making burnt offerings
and causing them to be made,
sacrificing and causing sacrifice, -
therefrom results merit,
there is coming by merit" -
even if the word of that worthy teacher be true,
yet have I a ground of surety,
for I oppress naught,
or weak or strong.
Herein doubly
I have made the lucky cast,
for I am restrained in body, speech and mind:
and, when body breaks up,
after death
I shall arise in the Happy Lot,
the Heaven World.'
At this thought
gladness springs up in him.
Thus glad,
in him arises joy,
and as he thus rejoices
his body is calmed.
So with body calmed
he feels happiness.
In the happy one
the heart is at peace.
This, headman, is the peace of mind
that comes by righteousness.
Thereby
if you could win the mental calm,
you would abandon this state of doubt.
5.
(iii)
Herein, headman, the Ariyan disciple,
abandoning the taking of life,
abstaining therefrom:
abandoning the taking of what is not given,
abstaining therefrom:
abandoning wrong practice in respect of sensual passion,
abstaining therefrom:
abandoning falsehood,
abstaining therefrom:
abandoning backbiting,
abstaining therefrom:
abandoning bitter speech and idle babble,
abstaining therefrom.
Abandoning covetousness,
he is no more covetous.
Abandoning malevolence and hatred,
his heart becomes freed from ill-will.
Abandoning wrong view,
he becomes one of right view.
This Ariyan disciple, headman,
thus freed from covetousness,
freed from malevolence,
not bewildered
but self-possessed and concentrated,
with a heart possessed by equanimity,
abides suffusing one quarter of the world,
likewise the second,
third and fourth quarters,
likewise above,
below,
across,
everywhere,
for all sorts and conditions, -
the whole world does he abide suffusing
with heart possessed of equanimity
that is widespreading,
grown great
and boundless,
free from enmity
and peaceful.
He ponders thus:
'This teacher who teaches thus,
who holds this view:
"There is no almsgiving,
no sacrifice,
no offering;
There is no fruit,
no result of good or evil deeds;
This world is not,
the world beyond is not;
There is no mother or father,
no beings of spontaneous birth;
In the world
are no recluses and brahmins
who have won the summit,
who have won perfection,
who of themselves
by supernormal power
have realized both this world
and the world beyond,
and proclaim it" -
even if the word of that worthy teacher be true,
yet have I a ground of surety,
for I oppress naught,
or weak or strong.
Herein doubly
I have made the lucky cast,
for I am restrained in body, speech and mind:
and, when body breaks up,
after death
I shall arise in the Happy Lot,
the Heaven World.'
At this thought
gladness springs up in him.
Thus glad,
in him arises joy,
and as he thus rejoices
his body is calmed.
So with body calmed
he feels happiness.
In the happy one
the heart is at peace.
This, headman, is the peace of mind
that comes by righteousness.
Thereby
if you could win the mental calm,
you would abandon this state of doubt.
■
Now that Ariyan disciple, headman, thus freed from covetousness
freed from malevolence,
not bewildered
but self-possessed and concentrated,
with a heart possessed by equanimity,
abides suffusing one quarter of the world,
likewise the second,
third and fourth quarters,
likewise above,
below,
across,
everywhere,
for all sorts and conditions, -
the whole world does he abide suffusing
with heart possessed of equanimity
that is widespreading,
grown great
and boundless,
free from enmity
and peaceful.
He ponders thus:
'This teacher who teaches thus,
who holds this view:
"There is almsgiving,
sacrifice,
offering.
There is fruit,
there is result of good and evil deeds.
This world is,
the world beyond is.
There is mother and father,
there are beings of spontaneous birth.
In the world
are recluses and brahmins
who have won the summit,
who have won perfection,
who of themselves
have realized by supernormal power
both this world
and the world beyond,
and proclaim it" -
even if the word of that worthy teacher be true,
yet have I a ground of surety,
for I oppress naught,
or weak or strong.
Herein doubly
I have made the lucky cast,
for I am restrained in body, speech and mind:
and, when body breaks up,
after death
I shall arise in the Happy Lot,
the Heaven World.'
At this thought
gladness springs up in him.
Thus glad,
in him arises joy,
and as he thus rejoices
his body is calmed.
So with body calmed
he feels happiness.
In the happy one
the heart is at peace.
This, headman, is the peace of mind
that comes by righteousness.
Thereby
if you could win the mental calm,
you would abandon this state of doubt.
■
Now that Ariyan disciple, headman, thus freed from covetousness
freed from malevolence,
not bewildered
but self-possessed and concentrated,
with a heart possessed by equanimity,
abides suffusing one quarter of the world,
likewise the second,
third and fourth quarters,
likewise above,
below,
across,
everywhere,
for all sorts and conditions, -
the whole world does he abide suffusing
with heart possessed of equanimity
that is widespreading,
grown great
and boundless,
free from enmity
and peaceful.
He ponders thus:
'This teacher who teaches thus,
who holds this view:
"For him who acts
or makes others act:
for him who mutilates
or makes others mutilate,
who torments
or makes others torment,
who causes grief of himself
or through others,
who enfeebles
or causes others to enfeeble,
who binds
or makes others bind,
who causes life to be taken,
who causes thieving,
breaks into houses,
carries off plunder,
plays the burglar,
lurks in ambush,
who visits another's wife,
who tells lies, -
by one so acting
no evil is done.
Even though with a razor-edged tool
he should make all beings on earth
one mash of flesh,
one heap öf flesh,
no evil results from that,
there is no coming by any evil.
Though he should go along
the right bank of the Ganges
slaying and striking,
mutilating and causing mutilation,
tormenting and causing torment, -
yet therefrom results no evil,
no coming by any evil.
Though he should go along
the left bank of the Ganges,
making burnt offerings
and causing them to be made,
sacrificing and causing sacrifice, -
yet therefrom results no merit,
no coming by any merit" -
even if the word of that worthy teacher be true,
yet have I a ground of surety,
for I oppress naught,
or weak or strong.
Herein doubly
I have made the lucky cast,
for I am restrained in body, speech and mind:
and, when body breaks up,
after death
I shall arise in the Happy Lot,
the Heaven World.'
At this thought
gladness springs up in him.
Thus glad,
in him arises joy,
and as he thus rejoices
his body is calmed.
So with body calmed
he feels happiness.
In the happy one
the heart is at peace.
This, headman, is the peace of mind
that comes by righteousness.
Thereby
if you could win the mental calm,
you would abandon this state of doubt.
■
Now that Ariyan disciple, headman, thus freed from covetousness
freed from malevolence,
not bewildered
but self-possessed and concentrated,
with a heart possessed by equanimity,
abides suffusing one quarter of the world,
likewise the second,
third and fourth quarters,
likewise above,
below,
across,
everywhere,
for all sorts and conditions, -
the whole world does he abide suffusing
with heart possessed of equanimity
that is widespreading,
grown great
and boundless,
free from enmity
and peaceful.
He ponders thus:
'This teacher who teaches thus,
who holds this view:
"For him who acts or makes others act
or makes others act:
for him who mutilates
or makes others mutilate,
who torments
or makes others torment,
who causes grief of himself
or through others,
who enfeebles
or causes others to enfeeble,
who binds
or makes others bind,
who causes life to be taken,
who causes thieving,
breaks into houses,
carries off plunder,
plays the burglar,
lurks in ambush,
who visits another's wife,
who tells lies, -
by one so acting
evil is done.
If with a razor-edged
he should make all beings on earth
one mash of flesh,
one heap öf flesh,
evil results from that,
there is coming by evil.
If he should go along
the right bank of the Ganges
slaying and striking,
mutilating and causing mutilation,
tormenting and causing torment, -
therefrom results evil,
there is coming by evil.
If he should go along
the left bank of the Ganges,
making burnt offerings
and causing them to be made,
sacrificing and causing sacrifice, -
therefrom results merit,
there is coming by merit" -
even if the word of that worthy teacher be true,
yet have I a ground of surety,
for I oppress naught,
or weak or strong.
Herein doubly
I have made the lucky cast,
for I am restrained in body, speech and mind:
and, when body breaks up,
after death
I shall arise in the Happy Lot,
the Heaven World.'
At this thought
gladness springs up in him.
Thus glad,
in him arises joy,
and as he thus rejoices
his body is calmed.
So with body calmed
he feels happiness.
In the happy one
the heart is at peace.
This, headman, is the peace of mind
that comes by righteousness.
Thereby
if you could win the mental calm,
you would abandon this state of doubt."
§
At these words Pāṭaliya, the headman
said to the Exalted One: -
Excellent, lord!
Excellent it is, lord!
Just as if one should raise what is overthrown,
or show forth what is hidden,
or point out the way
to him that wanders astray,
or hold up a light in the darkness
so that they who have eyes may behold objects, -
even so in divers ways
hath the Norm been set forth by the Exalted One.|| ||
To the exalted One, lord, I go for refuge,
to the Norm
and to the Order of Brethren.
May the Exalted One accept me
as a lay disciple,
as one who hath gone to him for refuge,
from this day forth
so long as life doth last."
[1] The word means 'trumpet blower.' Pāṭali-gāma was the ancient name of modern Patna. See Ud.A. 407.
[2] The clan next to the Sakyans.
[3] Māyā, the conjuror's art.
[4] Saha-dhammiko; or is it 'reasonable,' as at text, p. 299?
[5] The man lapses at once into the familiar 'bho,' a less respectful term. He began by saying 'bhante.' Considering, however, that in the sentences below he says bhante again, it is possible that we should read kho here.
[6] Khalu, the emphatic particle; or 'indeed.'
[7] Lamba-cūḷaha bhāṭa. Cf. Buddhist India (Rhys Davids), p. 21: 'The Koliyan central authorities were served by a special body of peons, or police, distinguished, as by a kind of uniform, from which they took their name, by a special head-dress. These particular men had a bad reputation for extortion, and violence.'
[8] Lacchasi (labhissasi). Gk. τεν´ξεις
[9] Cf. K.S. ii, 91.
[10] Theyya-sañkhātaṅ ādiyi. Adverb, 'with what is reckoned theft.' Latin fur-tim.
[11] Atthaṅ bhañji, 'destroyed the good.'
[12] Cf. K.S. iii, 205 [sic 166, SN iii text 205]. The annihilationist view of Ajita, of the hair-garment. Cf. D. 1, 55, etc. (Dialog. i, 69).
Opapātika. Without dying here they arise there without the experience of birth. But this can be other than in a heaven world, and it can be with memory of the previous life.
— p.p.
[13] Opapātika (upapatti), 'a happener,' they just become in the heaven world - i.e., there was no knowledge of the other body among Buddhists.
[14] The heresy of Pūrana Kassapa (D. i, 55, ete.) He was one of the 'unclothed.'
[15] Bhandato, for text's phandato, aa suggested at K.S. iii, 205, and read there by C.
At that time and for many centuries after there were gangs that specialized in certain types of robbery making their specialty into a sort of religion. Some, like here only robbed individual, poorly defended houses of rich men. Some (the Thugs) robbed and always murdered (always only by strangulation) individual travelers on the road whom they first befriended and rendered helpless. Some robbed only at night sneeking into houses, lighting their way with lanterns (cat burglers). Others robbed only after luring their victims onto boats where they were murdered and tossed to the alligators. Some plundered whole towns.
— p.p.
[16] Ekāgārikaṅ karoto, a rather curious phrase. DA. has ekaṅ eva agāraṅ parivāretvā, 'surrounding a single house'
[17] Maṅsa-khalaṅ.
[18] Dhamma-samādhi, 'by the ten good ways.' Comy.
mihi pro certo est: "For I am certain."
— p.p.
[20] Text has apaṇṇakatāya, mayhaṅ (? mihi pro certo est). The passage in MSS. is garbled. Comy. reads apaṇṇaka-thānaṅ, which I follow in my translation. Comy. takes it as anaparadhatāya evaṅ vaitati. The word apaṇṇaka (of doubtful origin) is a synonym for Nibbāna, the sure, the absolute. A sutta at A. i, 113 (cf. V.M. 392) is so called, where Comy. ad loc. says it = aviruddha (unhindered). The way to Nibbāna by the Paths is called apaṇṇaka-paṭipadā.
[21] Kaṭaggaha (kaṭa - kala, good); 'thrower of tho lucky die' = jayaggaha. Comy. Cf. Jāt. iv, 322.
[ed1] Woodward has here 'compassion'. In SN 4.42.8 he has 'kindliness.' The word used should be consistent with the second occurance below. He uses 'compassion' for karuna.
