Connected Discourses to Headmen

1. Caṇḍa

1At Sāvatthı̄. Then the headman Caṇḍa the Wrathful³³² According to Spk, caṇḍa (“wrathful”) is a sobriquet assigned to this headman by the redactors of the Dhamma. I give the name both in Pāli and English, also at 42:3–5. approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, what is the cause and reason why someone here is reckoned as wrathful? And what is the cause and reason why someone here is reckoned as gentle?”³³³ Sorata (Ee: s̄rata). See I, nn. 256, 462..

2“Here, headman, someone has not abandoned lust. Because he has not abandoned lust, other people irritate him. Being irritated by others, he manifests irritation: he is reckoned as wrathful. He has not abandoned hatred. Because he has not abandoned hatred, other people irritate him. Being irritated by others, he manifests irritation: he is reckoned as wrathful. He has not abandoned delusion. Because he has not abandoned delusion, other people irritate him. Being irritated by others, he manifests irritation: he is reckoned as wrathful.

3“This, headman, is the cause and reason why someone here is reckoned as wrathful.

4“Here, headman, someone has abandoned lust. Because he has abandoned lust, other people do not irritate him. Not being irritated by others, he does not manifest irritation: he is reckoned as gentle. He has abandoned hatred. Because he has abandoned hatred, other people do not irritate him. Not being irritated by others, he does not manifest irritation: he is reckoned as gentle. He has abandoned delusion. Because he has abandoned delusion, other people do not irritate him. Not being irritated by others, he does not manifest irritation: he is reckoned as gentle.

5“This, headman, is the cause and reason why someone here is reckoned as gentle.” [306]

6When this was said, Caṇḍa the headman said to the Blessed One: “Magnificent, venerable sir! Magnificent, venerable sir! The Dhamma has been made clear in many ways by the Blessed One, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go for refuge to the Blessed One, and to the Dhamma, and to the Bhikkhu Saṅgha. From today let the Blessed One remember me as a lay follower who has gone for refuge for life.”

2. Talapuṭa

1On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Then Talapuṭa the troupe headman³³⁴ His name means “palmyra box.” Spk says he was called thus because his facial complexion was the colour of a ripe palmyra fruit just fallen from its stalk. He was the director of a large troupe of actors and had become famous throughout India. His verses, which stand out by their moral earnestness, are at Th 1091–1145. approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, I have heard it said among actors of old in the lineage of teachers: ‘If an actor, in the theatre or the arena, entertains and amuses people by truth and lies,³³⁵ Saccālikena. Woodward renders “by his counterfeiting of the truth” (KS 4:214), but I follow Spk, which glosses this as a dvanda compound: saccena ca alikena ca. then with the breakup of the body, after death, he is reborn in the company of the laughing devas.’ What does the Blessed One say about that?”

2“Enough, headman, let it be! Don’t ask me that!”

3A second time and a third time Talapuṭa the troupe headman said: “Venerable sir, I have heard it said among actors of old in the lineage of teachers: … [307] … What does the Blessed One say about that?”

4“Surely, headman, I am not getting through to you³³⁶ Here, where the present is required, we should read with Be and Se na labhāmi, and below, where the aorist is appropriate, nālatthaṁ. Ee has the latter reading in both places. when I say, ‘Enough, headman, let it be! Don’t ask me that!’ But still, I will answer you. In the theatre or arena, among beings who are not yet free from lust, who are bound by the bondage of lust, an actor entertains them with titillating things that excite them even more strongly to lust. In the theatre or arena, among beings who are not yet free from hatred, who are bound by the bondage of hatred, an actor entertains them with infuriating things that excite them even more strongly to hatred. In the theatre or arena, among beings who are not yet free from delusion, who are bound by the bondage of delusion, an actor entertains them with bewildering things that excite them even more strongly to delusion.

5“Thus, being intoxicated and negligent himself, having made others intoxicated and negligent, with the breakup of the body, after death, he is reborn in the ‘Hell of Laughter.’³³⁷ Pahāso nāma nirayo. Spk: There is no separate hell with this name. This is actually one part of the Avı̄ci hell where the denizens are tortured in the guise of actors dancing and singing. But should he hold such a view as this: ‘If an actor, in the theatre or the arena, entertains and amuses people by truth and lies, then with the breakup of the body, after death, he is reborn in the company of the laughing devas’—that is a wrong view on his part. For a person with wrong view, I say, there is one of two destinations: either hell or the animal realm.”³³⁸ See MN I 387–89, partly parallel to this passage, though concerned with a different wrong view about rebirth.

6When this was said, Talapuṭa the troupe headman cried out and burst into tears. [The Blessed One said:] “So I did not get through to you when I said, ‘Enough, headman, let it be! Don’t ask me that!’”

7“I am not crying, venerable sir, because of what the Blessed One said to me, but because I have been tricked, cheated, and deceived for a long time by those actors of old in the lineage of teachers who said: ‘If an actor, [308] in the theatre or the arena, entertains and amuses people by truth and lies, then with the breakup of the body, after death, he is reborn in the company of the laughing devas.’

8“Magnificent, venerable sir! Magnificent, venerable sir! The Dhamma has been made clear in many ways by the Blessed One, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go for refuge to the Blessed One, and to the Dhamma, and to the Bhikkhu Saṅgha. May I receive the going forth under the Blessed One, venerable sir, may I receive the higher ordination?”

9Then Talapuṭa the troupe headman received the going forth under the Blessed One, he received the higher ordination. And soon, not long after his higher ordination … the Venerable Talapuṭa became one of the arahants.

3. Yodhājīva

1Then the headman Yodhājı̄va the Mercenary³³⁹ Spk explains the name as meaning “one who earns his living by warfare” (yuddhena jı̄vikạ kappanako); this name, too, was assigned by the redactors of the Dhamma. I take the occupation to be that of a mercenary or professional soldier. approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, I have heard it said by mercenaries of old in the lineage of teachers: ‘When a mercenary is one who strives and exerts himself in battle, if others slay him and finish him off while he is striving and exerting himself in battle, then with the breakup of the body, after death, he is reborn in the company of the battle-slain devas.’³⁴⁰ This free rendering of the name was suggested by V̄T. Se and Ee read sarañjitānaṁ, but Be parajitānaṁ, “conquered by others,” makes better sense. What does the Blessed One say about that?”

2“Enough, headman, let it be! Don’t ask me that!”

3A second time and a third time Yodhājı̄va the headman said: “Venerable sir, I have heard it said by mercenaries of old in the lineage of teachers: … What does the Blessed One say about that?” [309]

4“Surely, headman, I am not getting through to you when I say, ‘Enough, headman, let it be! Don’t ask me that!’ But still, I will answer you. When, headman, a mercenary is one who strives and exerts himself in battle, his mind is already low, depraved, misdirected by the thought: ‘Let these beings be slain, slaughtered, annihilated, destroyed, or exterminated.’ If others then slay him and finish him off while he is striving and exerting himself in battle, then with the breakup of the body, after death, he is reborn in the ‘Battle-Slain Hell.’³⁴¹ Again, Spk says this is not a separate hell but a section of Avı̄ci where beings appear as soldiers conquered in battle. But should he hold such a view as this: ‘When a mercenary strives and exerts himself in battle, if others slay him and finish him off while he is striving and exerting himself in battle, then with the breakup of the body, after death, he is reborn in the company of the battle-slain devas’—that is a wrong view on his part. For a person with wrong view, I say, there is one of two destinations: either hell or the animal realm.”

5When this was said, Yodhājı̄va the headman cried out and burst into tears. [The Blessed One said:] “So I did not get through to you when I said, ‘Enough, headman, let it be! Don’t ask me that!’”

6“I am not crying, venerable sir, because of what the Blessed One said to me, but because I have been tricked, cheated, and deceived for a long time by those mercenaries of old in the lineage of teachers who said: ‘When a mercenary is one who strives and exerts himself in battle, if others slay him and finish him off while he is striving and exerting himself in battle, then with the breakup of the body, after death, he is reborn in the company of the battle-slain devas.’

7“Magnificent, venerable sir!… From today let the Blessed One remember me as a lay follower who has gone for refuge for life.” [310]

4. Hatthāroha

1Then the headman Hatthāroha the Elephant Warrior approached the Blessed One … (text is elided, ending:) “… who has gone for refuge for life.”

5. Assāroha

1Then the headman Assāroha the Cavalry Warrior approached the Blessed One … and said to him:

2(All as in §3 except phrased in terms of the cavalry warrior (assāroha) who strives and exerts himself in battle.) [311]

6. Asibandhakaputta

1On one occasion the Blessed One was dwelling at Nālandā in Pāvārika’s Mango Grove. [312] Then Asibandhakaputta the headman approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, the brahmins of the western region—those who carry around waterpots, wear garlands of water plants, immerse themselves in water, and tend the sacred fire—are said to direct a dead person upwards, to guide him along, and conduct him to heaven.³⁴² The three verbs are uyyāpenti (glossed upari ȳpenti), saññāpenti (glossed sammā ñ̄penti), and saggaṁ okkāmenti, on which Spk says: “They stand around him saying, ‘Go, sir, to the brahmā world; go, sir, to the brahmā world,’ and thus make him enter (pavesenti) heaven.” But the Blessed One, the Arahant, the Perfectly Enlightened One, is able to bring it about that with the breakup of the body, after death, the entire world might be reborn in a good destination, in a heavenly world.”

2“Well then, headman, I will question you about this. Answer as you see fit. What do you think, headman? Suppose there is a person here who destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, chatters idly, one who is covetous, full of ill will, and holds wrong view. Then a great crowd of people would come together and assemble around him, and they would send up prayers and recite praise and circumambulate him making reverential salutations, saying: ‘With the breakup of the body, after death, may this person be reborn in a good destination, in a heavenly world.’ What do you think, headman? Because of the prayers of the great crowd of people, because of their praise, because they circumambulate him making reverential salutations, would that person, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world?”

3“No, venerable sir.”

4“Suppose, headman, a person would hurl a huge boulder into a deep pool of water. Then a great crowd of people would come together and assemble around it, and they would send up prayers and recite praise and circumambulate it making reverential salutations, saying: ‘Emerge, good boulder! Rise up, [313] good boulder! Come up on to high ground, good boulder!’ What do you think, headman? Because of the prayers of the great crowd of people, because of their praise, because they circumambulate it making reverential salutations, would that boulder emerge, rise up, and come up on to high ground?”

5“No, venerable sir.”

6“So, too, headman, if a person is one who destroys life … and holds wrong view, even though a great crowd of people would come together and assemble around him … still, with the breakup of the body, after death, that person will be reborn in a state of misery, in a bad destination, in the nether world, in hell.

7“What do you think, headman? Suppose there is a person here who abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, from divisive speech, from harsh speech, from idle chatter, one who is not covetous, without ill will, who holds right view. Then a great crowd of people would come together and assemble around him, and they would send up prayers and recite praise and circumambulate him making reverential salutations, saying: ‘With the breakup of the body, after death, may this person be reborn in a state of misery, in a bad destination, in the nether world, in hell.’ What do you think, headman? Because of the prayers of the great crowd of people, because of their praise, because they circumambulate him making reverential salutations, would that person, with the breakup of the body, after death, be reborn in a state of misery … in hell?”

8“No, venerable sir.”

9“Suppose, headman, a man submerges a pot of ghee or a pot of oil in a deep pool of water and breaks it. Any of its shards or fragments there would sink downwards, but the ghee or oil would rise upwards. [314] Then a great crowd of people would come together and assemble around it, and they would send up prayers and recite praise and circumambulate it making reverential salutations, saying: ‘Sink down, good ghee or oil! Settle, good ghee or oil! Go downwards, good ghee or oil!’ What do you think, headman? Because of the prayers of the great crowd of people, because of their praise, because they circumambulate it making reverential salutations, would that ghee or oil sink down or settle or go downwards?”

10“No, venerable sir.”

11“So, too, headman, if a person is one who abstains from the destruction of life … who holds right view, even though a great crowd of people would come together and assemble around him … still, with the breakup of the body, after death, that person will be reborn in a good destination, in a heavenly world.”

12When this was said, Asibandhakaputta the headman said to the Blessed One: “Magnificent, venerable sir!… From today let the Blessed One remember me as a lay follower who has gone for refuge for life.”

7. The Simile of the Field

1On one occasion the Blessed One was dwelling at Nālandā in Pāvārika’s Mango Grove. Then Asibandhakaputta the headman approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, doesn’t the Blessed One dwell compassionate towards all living beings?”

2“Yes, headman, the Tathāgata dwells compassionate towards all living beings.”

3“Then why is it, venerable sir, that the Blessed One teaches the Dhamma thoroughly to some, yet not so thoroughly to others?” [315]

4“Well then, headman, I will question you about this. Answer as you see fit. What do you think, headman? Suppose a farmer here had three fields: one excellent, one of middling quality, and one inferior—rough, salty, with bad ground. What do you think, headman? If that farmer wishes to sow seed, where would he sow it first: in the excellent field, in the field of middling quality, or in the field that was inferior, the one that was rough, salty, with bad ground?”

5“If, venerable sir, that farmer wishes to sow seed, he would sow it in the excellent field. Having sown seed there, he would next sow seed in the field of middling quality. Having sown seed there, he might or might not sow seed in the field that was inferior, the one that was rough, salty, with bad ground. For what reason? Because at least it can be used as fodder for the cattle.”

6“Headman, just like the field that is excellent are the bhikkhus and bhikkhunı̄s to me. I teach them the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I reveal the holy life that is perfectly complete and pure. For what reason? Because they dwell with me as their island, with me as their shelter, with me as their protector, with me as their refuge.

7“Then, headman, just like the field of middling quality are the male and female lay followers to me. To them too I teach the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I reveal the holy life that is perfectly complete and pure. For what reason? Because they dwell with me as their island, with me as their shelter, with me as their protector, with me as their refuge.

8“Then, headman, just like that field that is inferior—[316] rough, salty, with bad ground—are the ascetics, brahmins, and wanderers of other sects to me. Yet to them too I teach the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I reveal the holy life that is perfectly complete and pure. For what reason? Because if they understand even a single sentence, that will lead to their welfare and happiness for a long time.

9“Suppose, headman, a man had three waterpots: one without cracks, which does not let water seep through and escape; one without cracks, but which lets water seep through and escape; and one with cracks, which lets water seep through and escape. What do you think, headman? If that man wants to store water, where would he store it first: in the waterpot that is without cracks, which does not let water seep through and escape; or in the waterpot that is without cracks, but which lets water seep through and escape; or in the waterpot that has cracks, which lets water seep through and escape?”

10“If, venerable sir, that man wants to store water, he would store it in the waterpot that is without cracks, which does not let water seep through and escape. Having stored water there, he would next store it in the waterpot that is without cracks, but which lets water seep through and escape. Having stored it there, he might or might not store it in the waterpot that has cracks, which lets water seep through and escape. For what reason? Because it can at least be used for washing dishes.”

11“Headman, just like the waterpot that is without cracks, which does not let water seep through and escape, are the bhikkhus and bhikkhunı̄s to me. I teach them the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I reveal the holy life that is perfectly complete and pure. For what reason? Because they dwell with me as their island, with me as their shelter, with me as their protector, with me as their refuge.

12“Then, headman, just like the waterpot that is without cracks, but which lets water seep through and escape, are the male and female lay followers to me. To them [317] too I teach the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I reveal the holy life that is perfectly complete and pure. For what reason? Because they dwell with me as their island, with me as their shelter, with me as their protector, with me as their refuge.

13“Then, headman, just like the waterpot that has cracks, which lets water seep through and escape, are the ascetics, brahmins, and wanderers of other sects to me. Yet to them too I teach the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I reveal the holy life that is perfectly complete and pure. For what reason? Because if they understand even a single sentence, that will lead to their welfare and happiness for a long time.”

14When this was said, Asibandhakaputta the headman said to the Blessed One: “Magnificent, venerable sir!… From today let the Blessed One remember me as a lay follower who has gone for refuge for life.”

8. The Conch Blower

1On one occasion the Blessed One was dwelling at Nālandā in Pāvārika’s Mango Grove. Then Asibandhakaputta the headman, a lay disciple of the nigaṇṭhas,³⁴³ The Jains. On Nigaṇṭha Nātaputta, see 41:8. approached the Blessed One…. The Blessed One then said to him as he was sitting to one side:

2“In what way, headman, does Nigaṇṭha Nātaputta teach the Dhamma to his disciples?”

3“Venerable sir, Nigaṇṭha Nātaputta teaches the Dhamma to his disciples thus: ‘Anyone at all who destroys life is bound for a state of misery, bound for hell. Anyone at all who takes what is not given is bound for a state of misery, bound for hell. Anyone at all who engages in sexual misconduct is bound for a state of misery, bound for hell. Anyone at all who speaks falsehood is bound for a state of misery, bound for hell. One is led on [to rebirth] by the manner in which one usually dwells.’ It is in such a way, venerable sir, that Nigaṇṭha Nātaputta teaches the Dhamma to his disciples.”

4“If, headman, it were the case that one is led on [to rebirth] by the manner in which one usually dwells, [318] then according to Nigaṇṭha Nātaputta’s word, no one at all would be bound for a state of misery, bound for hell. What do you think, headman? In the case of a person who destroys life, if one compares one occasion with another, whether by day or by night, which is more frequent: the occasions when he is destroying life or those when he is not doing so?”

5“In the case of a person who destroys life, venerable sir, if one compares one occasion with another, whether by day or by night, the occasions when he is destroying life are infrequent while those when he is not doing so are frequent.”

6“So, headman, if it were the case that one is led on [to rebirth] by the manner in which one usually dwells, then according to Nigaṇṭha Nātaputta’s word no one at all would be bound for a state of misery, bound for hell.

7“What do you think, headman? In the case of a person who takes what is not given … who engages in sexual misconduct … [319] who speaks falsehood, if one compares one occasion with another, whether by day or by night, which is more frequent: the occasions when he is speaking falsehood or those when he is not speaking falsehood?”

8“In the case of a person who speaks falsehood, venerable sir, if one compares one occasion with another, whether by day or by night, the occasions when he is speaking falsehood are infrequent while those when he is not speaking falsehood are frequent.”

9“So, headman, if it were the case that one is led on [to rebirth] by the manner in which one usually dwells, then according to Nigaṇṭha Nātaputta’s word no one at all would be bound for a state of misery, bound for hell.

10“Here, headman, some teacher holds such a doctrine and view as this: ‘Anyone at all who destroys life ... who takes what is not given … who engages in sexual misconduct … who speaks falsehood is bound for a state of misery, is bound for hell.’ Then a disciple has full confidence in that teacher. It occurs to him: ‘My teacher holds such a doctrine and view as this: “Anyone at all who destroys life is bound for a state of misery, bound for hell.” Now I have destroyed life, so I too am bound for a state of misery, bound for hell.’ Thus he acquires such a view. If he does not abandon that assertion and that state of mind, and if he does not relinquish that view, then according to his deserts he will be, as it were, dropped off in hell.³⁴⁴ Yathābhataṁ (Ee: yathā hataṁ) nikkhitto evaṁ niraye. The idiom is obscure and the rendering here conjectural. The phrase also occurs at MN I 71,31, rendered at MLDB p. 167: “then as [surely as if he had been] carried off and put there he will wind up in hell.” This rendering, which follows Ps II 32 (yathā nirayapālehi ābharitvā niraye ̣hapito), is problematic, for yathābhataṁ is an indeclinable with an adverbal function, not a substantive set in apposition to the subject. The function of evaṁ, too, is obscure. See the inconclusive discussion in PED, s.v. yathā.

11“It occurs to him: ‘My teacher holds such a doctrine and view as this: “Anyone at all who takes what is not given is bound for a state of misery, bound for hell.” Now I have taken what is not given, so I too am bound for a state of misery, bound for hell.’ Thus he acquires such a view. If he does not abandon that assertion … he will be, as it were, dropped off in hell.

12“It occurs to him: ‘My teacher holds such a doctrine and view as this: “Anyone at all who engages in sexual misconduct [320] is bound for a state of misery, bound for hell.” Now I have engaged in sexual misconduct, so I too am bound for a state of misery, bound for hell.’ Thus he acquires such a view. If he does not abandon that assertion … he will be, as it were, dropped off in hell.

13“It occurs to him: ‘My teacher holds such a doctrine and view as this: “Anyone at all who speaks falsehood is bound for a state of misery, bound for hell.” Now I have spoken falsehood, so I too am bound for a state of misery, bound for hell.’ Thus he acquires such a view. If he does not abandon that assertion … he will be, as it were, dropped off in hell.

14“But here, headman, a Tathāgata arises in the world, an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. In many ways he criticizes and censures the destruction of life, and he says: ‘Abstain from the destruction of life.’ He criticizes and censures the taking of what is not given, and he says: ‘Abstain from taking what is not given.’ He criticizes and censures sexual misconduct, and he says: ‘Abstain from sexual misconduct.’ He criticizes and censures false speech, and he says: ‘Abstain from false speech.’

15“Then a disciple has full confidence in that teacher. He reflects thus: ‘In many ways the Blessed One criticizes and censures the destruction of life, and he says: “Abstain from the destruction of life.” Now I have destroyed life to such and such an extent. That wasn’t proper; that wasn’t good. But though I feel regret over this, that evil deed of mine cannot be undone.’ Having reflected thus, he abandons the destruction of life and he abstains from the destruction of life in the future. Thus there comes about the abandoning of that evil deed;³⁴⁵ Ee here omits evam etassa pāpassa kammassa pahānaṁ hoti. thus there comes about the transcending of that evil deed.

16“He reflects thus: ‘In many ways the Blessed One criticizes and censures the taking of what is not given, and he says: “Abstain from taking what is not given.” Now I have taken what is not given to such and such an extent. That wasn’t proper; that wasn’t good. But though I feel regret over this, that evil deed of mine cannot be undone.’ Having reflected thus, [321] he abandons the taking of what is not given and he abstains from taking what is not given in the future. Thus there comes about the abandoning of that evil deed; thus there comes about the transcending of that evil deed.

17“He reflects thus: ‘In many ways the Blessed One criticizes and censures sexual misconduct, and he says: “Abstain from sexual misconduct.” Now I have engaged in sexual misconduct to such and such an extent. That wasn’t proper; that wasn’t good. But though I feel regret over this, that evil deed of mine cannot be undone.’ Having reflected thus, he abandons sexual misconduct and he abstains from sexual misconduct in the future. Thus there comes about the abandoning of that evil deed; thus there comes about the transcending of that evil deed.

18“He reflects thus: ‘In many ways the Blessed One criticizes and censures false speech, and he says: “Abstain from false speech.” Now I have spoken falsehood to such and such an extent. That wasn’t proper; that wasn’t good. But though I feel regret over this, that evil deed of mine cannot be undone.’ Having reflected thus, he abandons false speech and he abstains from false speech in the future. Thus there comes about the abandoning of that evil deed; thus there comes about the transcending of that evil deed.

19“Having abandoned the destruction of life, he abstains from the destruction of life. Having abandoned the taking of what is not given, he abstains from taking what is not given. Having abandoned sexual misconduct, he abstains from sexual misconduct. Having abandoned false speech, he abstains from false speech. Having abandoned divisive speech, he abstains from divisive speech. Having abandoned harsh speech, he abstains from harsh speech. Having abandoned idle chatter, he abstains from idle chatter. Having abandoned covetousness, he is uncovetous. [322] Having abandoned ill will and hatred, he has a mind without ill will. Having abandoned wrong view, he is one of right view.

20“Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with lovingkindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with lovingkindness, vast, exalted, measureless, without hostility, without ill will. Just as a strong conch blower can easily send his signal to the four quarters, so too, when the liberation of mind by lovingkindness is developed and cultivated in this way, any limited kamma that was done does not remain there, does not persist there.³⁴⁶ Cp. AN V 299-301. Spk: When (simple) “lovingkindness” is said, this can be interpreted either as access concentration or absorption, but when it is qualified as “liberation of mind” (cetovimutti) it definitely means absorption. It is sense-sphere kamma that is called limited kamma (paṃ̄akatạ kammạ); form-sphere kamma is called limitless (or measureless, appamāṇakataṁ) kamma. This is called limitless because it is done by transcending the limit, for it is developed by way of specified, unspecified, and directional pervasion (see Vism 309–11; Ppn 9:49–58). Does not remain there, does not persist there (na taṁ tatrāvasissati, na taṁ tatrāvattị̣hati). Spk: That sense-sphere kamma does not linger on, does not stay on, in that form-sphere or formless-sphere kamma. What is meant? That sense-sphere kamma is unable to overpower the form-sphere or formless-sphere kamma or to persist and gain the opportunity (to yield its own results); rather, as a great flood might inundate a little stream, the form-sphere or formless-sphere kamma overpowers the sense-sphere kamma and remains after having made an opportunity (for its own results). The superior kamma, having prevented the sense-sphere kamma from producing its result, on its own leads to rebirth in the brahmā world.

21“He dwells pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility, without ill will. Just as a strong conch blower can easily send his signal to the four quarters, so too, when the liberation of mind by equanimity is developed and cultivated in this way, any limited kamma that was done does not remain there, does not persist there.”

22When this was said, Asibandhakaputta the headman said to the Blessed One: “Magnificent, venerable sir!… From today let the Blessed One remember me as a lay follower who has gone for refuge for life.”

9. Families

1On one occasion the Blessed One, while wandering on tour among the Kosalans together with a large Saṅgha of bhikkhus, arrived at Nālandā. [323] He stayed there at Nālandā in Pāvārika’s Mango Grove.

2Now on that occasion Nālandā was in the grip of famine, a time of scarcity, with crops blighted and turned to straw .³⁴⁷ I follow von Hinüber’s proposals regarding the correct reading and interpretation of these terms in his paper, “The Ghost Word Dvı̄hitikā and the Description of Famines in Early Buddhist Literature.” The reading, firstly, should be: Nālandā dubbhikkhā hoti duhitikā setaṭṭikā salākāvuttā. All extant mss, it seems, have been contaminated by dvı̄hitikā and setaṭṭhikā, though Spk recognizes duhitikā as a v.l. here and other texts on crop failure preserve setaṭṭikā (Vin II 256,21–23 = AN IV 278,28–279,2). While Spk explains both dvı̄hitikā and duhitikā as derived from du-ı̄hiti (or du-ihiti , “difficult faring”), the correct derivation is from du-hita (see n. 212 above). The corrupt reading setaṭṭhikā is explained by Spk as meaning “white with bones,” i.e., with the bones of people who have perished in the famine, but other commentaries identify setaṭṭikā as a crop disease (rogajāti) caused by insects that devour the pith of the grain stalks. The word is analysed seta-aṭṭi-kā, “the white disease,” because the afflicted crops turn white and do not yield grain (see Sp VI 1291,5–7 = Mp IV 136,16–18; Sp I 175,4–8). On that occasion Nigaṇṭha Nātaputta was residing at Nālandā together with a large retinue of nigaṇṭhas. Then Asibandhakaputta the headman, a lay disciple of the nigaṇṭhas, approached Nigaṇṭha Nātaputta, paid homage to him, and sat down to one side. Nigaṇṭha Nātaputta then said to him: “Come, headman, refute the doctrine of the ascetic Gotama. Then a good report concerning you will be spread about thus: ‘Asibandhakaputta the headman has refuted the doctrine of the ascetic Gotama, who is so powerful and mighty.’”

3“But how, venerable sir, shall I refute the doctrine of the ascetic Gotama, who is so powerful and mighty?”

4“Go, headman, approach the ascetic Gotama and ask him: ‘Venerable sir, doesn’t the Blessed One in many ways praise sympathy towards families, the protection of families, compassion towards families?’ If, when he is questioned by you thus, the ascetic Gotama answers, ‘Yes, headman, the Tathāgata in many ways praises sympathy for families, the protection of families, compassion for families,’ then you should say to him: ‘Then why, venerable sir, is the Blessed One wandering on tour with a large Saṅgha of bhikkhus at a time of famine, a time of scarcity, when crops are blighted and have turned to straw? The Blessed One is practising for the annihilation of families, for the calamity of families, for the destruction of families.’ When the ascetic Gotama is posed this dilemma by you, he will neither be able to throw it up nor to gulp it down.” [324]

5“Yes, venerable sir,” Asibandhakaputta the headman replied. Then he rose from his seat and, after paying homage to Nigaṇṭha Nātaputta, keeping him on his right, he departed and went to the Blessed One. After paying homage to the Blessed One, he sat down to one side and said to him: “Venerable sir, doesn’t the Blessed One in many ways praise sympathy for families, the protection of families, compassion for families?”

6“Yes, headman, the Tathāgata in many ways praises sympathy for families, the protection of families, compassion for families.”

7“Then why, venerable sir, is the Blessed One wandering on tour with a large Saṅgha of bhikkhus at a time of famine, a time of scarcity, when crops are blighted and have turned to straw? The Blessed One is practising for the annihilation of families, for the calamity of families, for the destruction of families.”

8“I recollect ninety-one aeons back, headman, but I do not recall any family that has ever been destroyed merely by offering cooked almsfood. Rather, whatever families there are that are rich, with much wealth and property, with abundant gold and silver, with abundant possessions and means of subsistence, with abundant wealth and grain, they have all become so from giving, from truthfulness, and from self-control.³⁴⁸ I read saññamasambhūtāni, as in Se and Ee, as against Be sāmaññasambhūtāni. Spk merely glosses with sesası̄laṁ.

9“There are, headman, eight causes and conditions for the destruction of families. Families come to destruction on account of the king, or on account of thieves, or on account of fire, or on account of water; or they do not find what they have put away;³⁴⁹ I read nihitaṁ vā nādhigacchati, again with Se and Ee, as against Be nihitaṁ vā ṭhānā vigacchati. or mismanaged undertakings fail; or there arises within a family a wastrel who squanders, dissipates, and fritters away its wealth; [325] and impermanence is the eighth. These are the eight causes and conditions for the destruction of families. But while these eight causes and conditions for the destruction of families exist, if anyone speaks thus of me: ‘The Blessed One is practising for the annihilation of families, for the calamity of families, for the destruction of families,’ if he does not abandon that assertion and that state of mind, and if he does not relinquish that view, then according to his deserts he will be, as it were, dropped off in hell.”

10When this was said, Asibandhakaputta the headman said to the Blessed One: “Magnificent, venerable sir!… From today let the Blessed One remember me as a lay follower who has gone for refuge for life.”

10. Maṇicūḷaka

1On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the members of the king’s retinue had assembled in the royal palace and were sitting together when the following conversation arose: “Gold and silver are allowable for the ascetics following the Sakyan son; the ascetics following the Sakyan son consent to gold and silver; the ascetics following the Sakyan son accept gold and silver.”

2Now on that occasion Maṇicūḷaka the headman was sitting in that assembly. Then Maṇicūḷaka the headman said to that assembly: “Do not speak thus, masters. Gold and silver are not allowable for the ascetics following the Sakyan son; the ascetics following the Sakyan son do not consent to gold and silver; the ascetics following the Sakyan son do not accept gold and silver. They have renounced jewellery and gold; they have given up the use of gold and silver.”³⁵⁰ The rule is Nissaggiya-pācittiya No. 18; see Vin III 236–39 and Vin I 245,2–7. The sutta is cited at Vin II 296–97 as testimony for the prohibition against the acceptance of gold and silver by bhikkhus. At Vin III 238, “silver” is more broadly defined as including coins made of silver, copper, wood, or lac, or whatever serves as a medium of exchange. Its commentary (Sp III 690) extends this to include bone, hide, fruit, seeds, etc., whether imprinted with a figure or not. Thus in effect the expression “gold and silver” signifies money. On samaṇa sakyaputtiya, see II, n. 376. And Maṇicūḷaka was able to convince that assembly.

3Then Maṇicūḷaka approached the Blessed One, paid homage to him, and sat down to one side. [326] Sitting to one side, he reported to the Blessed One all that had happened, adding: “I hope, venerable sir, that when I answered thus I stated what has been said by the Blessed One and did not misrepresent him with what is contrary to fact; that I explained in accordance with the Dhamma, and that no reasonable consequence of my statement gives ground for criticism.”

4“For sure, headman, when you answered thus you stated what has been said by me and did not misrepresent me with what is contrary to fact; you explained in accordance with the Dhamma, and no reasonable consequence of your statement gives ground for criticism. For, headman, gold and silver are not allowable for the ascetics following the Sakyan son; the ascetics following the Sakyan son do not consent to gold and silver; the ascetics following the Sakyan son do not accept gold and silver. They have renounced jewellery and gold; they have given up the use of gold and silver. If gold and silver are allowable for anyone, the five cords of sensual pleasure are allowable for him. If the five cords of sensual pleasure are allowable for anyone, you can definitely consider him to be one who does not have the character of an ascetic or of a follower of the Sakyan son.

5“Further, headman, I say this: ‘Straw may be sought by one needing straw; timber may be sought by one needing timber; a cart may be sought by one needing a cart; a workman may be sought by one needing a workman.’ [327] But I do not say that there is any method by which gold and silver may be consented to or sought.”

11. Bhadraka

1On one occasion the Blessed One was dwelling at a town of the Mallans named Uruvelakappa. Then Bhadraka the headman approached the Blessed One, paid homage to him, sat down to one side, and said to him: “It would be good, venerable sir, if the Blessed One would teach me about the origin and the passing away of suffering.”

2“If, headman, I were to teach you about the origin and the passing away of suffering with reference to the past, saying, ‘So it was in the past,’ perplexity and uncertainty about that might arise in you. And if I were to teach you about the origin and the passing away of suffering with reference to the future, saying, ‘So it will be in the future,’ perplexity and uncertainty about that might arise in you. Instead, headman, while I am sitting right here, and you are sitting right there, I will teach you about the origin and the passing away of suffering. Listen to that and attend closely, I will speak.”

3“Yes, venerable sir,” Bhadraka the headman replied. The Blessed One said this:

4“What do you think, headman? Are there any people in Uruvelakappa on whose account sorrow, lamentation, pain, displeasure, and despair would arise in you if they were to be executed, imprisoned, fined, or censured?”³⁵¹ Be omits the second question, apparently by editorial oversight, as it is in Se and Ee.

5“There are such people, venerable sir.”

6“But are there any people in Uruvelakappa on whose account [328] sorrow, lamentation, pain, displeasure, and despair would not arise in you in such an event?”

7“There are such people, venerable sir.”

8“What, headman, is the cause and reason why in relation to some people in Uruvelakappa sorrow, lamentation, pain, displeasure, and despair would arise in you if they were to be executed, imprisoned, fined, or censured, while in regard to others no such sorrow, lamentation, pain, displeasure, and despair would arise in you?”

9“Those people in Uruvelakappa, venerable sir, in relation to whom sorrow, lamentation, pain, displeasure, and despair would arise in me if they were to be executed, imprisoned, fined, or censured—these are the ones for whom I have desire and attachment. But those people in Uruvelakappa in relation to whom no sorrow, lamentation, pain, displeasure, and despair would arise in me—these are the ones for whom I have no desire and attachment.”

10“Headman, by means of this principle that is seen, understood, immediately attained, fathomed, apply the method to the past and to the future thus:³⁵² Cp. 12:33 (II 58,3–5). Spk’s treatment of the line here indicates that it takes akālikena pattena as a single expression, with akālikena functioning as an adverbial instrumental in apposition to pattena: Akālikena pattenā ti na kālantarena pattena; k̄lạ anatikkamitvā va pattenā ti attho; “Immediately attained: not attained after an interval of time; the meaning is that it is attained even without any time having elapsed.” For more on akālikena, see I, n. 33, II, n. 103. The opening of this paragraph in Ee seems garbled. ‘Whatever suffering arose in the past, all that arose rooted in desire, with desire as its source; for desire is the root of suffering. Whatever suffering will arise in the future, all that will arise rooted in desire, with desire as its source; for desire is the root of suffering.’”

11“It is wonderful, venerable sir! It is amazing, venerable sir! How well that has been stated by the Blessed One: ‘Whatever suffering arises, [329] all that is rooted in desire, has desire as its source; for desire is the root of suffering.’³⁵³ Note that the headman here ascribes to the Buddha, as a direct quotation, a general statement of the causal tie between desire and suffering (yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati ...). As this statement is not found in the Buddha’s words above but is clearly needed as the referent of “this principle” (imin̄ dhammena), it seems likely that the statement had been in the original text but at some point had been elided. Just below the Buddha does make the generalization himself. Venerable sir, I have a boy named Ciravāsı̄, who stays at an outside residence. I rise early and send a man, saying, ‘Go, man, and find out how Ciravāsı̄ is.’ Until that man returns, venerable sir, I am upset, thinking, ‘I hope Ciravāsı̄ has not met with any affliction!’”

12“What do you think, headman? If Ciravāsı̄ were to be executed, imprisoned, fined, or censured, would sorrow, lamentation, pain, displeasure, and despair arise in you?”

13“Venerable sir, if Ciravāsı̄ were to be executed, imprisoned, fined, or censured, even my life would be upset, so how could sorrow, lamentation, pain, displeasure, and despair not arise in me?”

14“In this way too, headman, it can be understood: ‘Whatever suffering arises, all that arises rooted in desire, with desire as its source; for desire is the root of suffering.’

15“What do you think, headman? Before you saw Ciravāsı̄’s mother or heard about her, did you have any desire, attachment, or affection for her?”

16“No, venerable sir.”

17“Then was it, headman, because of seeing her or hearing about her that this desire, attachment, and affection arose in you?”

18“Yes, venerable sir.”

19“What do you think, headman? If Ciravāsı̄’s mother were to be executed, imprisoned, fined, or censured, would sorrow, lamentation, pain, displeasure, and despair arise in you?” [330]

20“Venerable sir, if Ciravāsı̄’s mother were to be executed, imprisoned, fined, or censured, even my life would be upset, so how could sorrow, lamentation, pain, displeasure, and despair not arise in me?”

21“In this way too, headman, it can be understood: ‘Whatever suffering arises, all that arises rooted in desire, with desire as its source; for desire is the root of suffering.’”

12. R̄āsiya

1Then Rāsiya the headman approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, I have heard: ‘The ascetic Gotama criticizes all austerity. He categorically blames and reviles any ascetic who leads a rough life.’ Do those who speak thus, venerable sir, state what has been said by the Blessed One and not misrepresent him with what is contrary to fact? Do they explain in accordance with the Dhamma so that no reasonable consequence of their assertion would be open to criticism?”

2“Those who speak thus, headman, do not state what has been said by me but misrepresent me with untruth and falsehood.

6“Then, headman, someone here who enjoys sensual pleasures seeks wealth unlawfully, by violence. Having done so, he makes himself happy and pleased, but he does not share it and do meritorious deeds.

(iii)

7“Then, headman, someone here who enjoys sensual pleasures seeks wealth unlawfully, by violence. Having done so, he makes himself happy and pleased, and he shares it and does meritorious deeds.

(iv)

8“Then, headman, someone here who enjoys sensual pleasures seeks wealth both lawfully and unlawfully, both by violence and without violence. Having done so, [332] he does not make himself happy and pleased, nor does he share it and do meritorious deeds.

(v)

9“Then, headman, someone here who enjoys sensual pleasures seeks wealth both lawfully and unlawfully, both by violence and without violence. Having done so, he makes himself happy and pleased, but he does not share it and do meritorious deeds.

(vi)

10“Then, headman, someone here who enjoys sensual pleasures seeks wealth both lawfully and unlawfully, both by violence and without violence. Having done so, he makes himself happy and pleased, and he shares it and does meritorious deeds.

(vii)

11“Then, headman, someone here who enjoys sensual pleasures seeks wealth lawfully, without violence. Having done so, he does not make himself happy and pleased, nor does he share it and do meritorious deeds.

(viii)

12“Then, headman, someone here who enjoys sensual pleasures seeks wealth lawfully, without violence. Having done so, he makes himself happy and pleased, but he does not share it and do meritorious deeds.

(ix)

13“Then, headman, someone here who enjoys sensual pleasures seeks wealth lawfully, without violence. Having done so, he makes himself happy and pleased, and he shares it and does meritorious deeds. But he uses his wealth while being tied to it, infatuated with it, blindly absorbed in it, not seeing the danger in it, not understanding the escape.

(x)

14“Then, headman, someone here who enjoys sensual pleasures seeks wealth lawfully, without violence. Having done so, [333] he makes himself happy and pleased, and he shares it and does meritorious deeds. And he uses his wealth without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape.

15“Therein, headman, the one enjoying sensual pleasures who seeks wealth unlawfully, by violence, and who does not make himself happy and pleased nor share it and do meritorious deeds, may be criticized on three grounds. On what three grounds may he be criticized? ‘He seeks wealth unlawfully, by violence’—this is the first ground on which he may be criticized. ‘He does not make himself happy and pleased’—this is the second ground on which he may be criticized. ‘He does not share it and do meritorious deeds’—this is the third ground on which he may be criticized. This one enjoying sensual pleasures may be criticized on these three grounds.

(ii)

16“Therein, headman, the one enjoying sensual pleasures who seeks wealth unlawfully, by violence, and who makes himself happy and pleased but does not share it and do meritorious deeds, may be criticized on two grounds and praised on one ground. On what two grounds may he be criticized? ‘He seeks wealth unlawfully, by violence’—this is the first ground on which he may be criticized. ‘He does not share it and do meritorious deeds’—this is the second ground on which he may be criticized. And on what one ground may he be praised? ‘He makes himself happy and pleased’—this is the one ground on which he may be praised. This one enjoying sensual pleasures may be criticized on these two grounds and praised on this one ground.

(iii)

17“Therein, headman, the one enjoying sensual pleasures who seeks wealth unlawfully, by violence, and [334] makes himself happy and pleased, and shares it and does meritorious deeds, may be criticized on one ground and praised on two grounds. On what one ground may he be criticized? ‘He seeks wealth unlawfully, by violence’—this is the one ground on which he may be criticized. And on what two grounds may he be praised? ‘He makes himself happy and pleased’—this is the first ground on which he may be praised. ‘He shares it and does meritorious deeds’—this is the second ground on which he may be praised. This one enjoying sensual pleasures may be criticized on this one ground and praised on these two grounds.

(iv)

18“Therein, headman, the one enjoying sensual pleasures who seeks wealth both lawfully and unlawfully, both by violence and without violence, and who does not make himself happy and pleased nor share it and do meritorious deeds, may be praised on one ground and criticized on three grounds. On what one ground may he be praised? ‘He seeks wealth lawfully, without violence’—this is the one ground on which he may be praised. On what three grounds may he be criticized? ‘He seeks wealth unlawfully, by violence’—this is the first ground on which he may be criticized. ‘He does not make himself happy and pleased’—this is the second ground on which he may be criticized. ‘He does not share it and do meritorious deeds’—this is the third ground on which he may be criticized. This one enjoying sensual pleasures may be praised on this one ground and criticized on these three grounds.

(v)

19“Therein, headman, the one enjoying sensual pleasures who seeks wealth both lawfully and unlawfully, both by violence and without violence, and who makes himself happy and pleased but does not share it and do meritorious deeds, may be praised on two grounds and criticized on two grounds. On what two grounds may he be praised? ‘He seeks wealth lawfully, without violence’—this is the first ground on which he may be praised. ‘He makes himself happy and pleased’—this is the second ground on which he may be praised. [335] On what two grounds may he be criticized? ‘He seeks wealth unlawfully, by violence’—this is the first ground on which he may be criticized. ‘He does not share it and do meritorious deeds’—this is the second ground on which he may be criticized. This one enjoying sensual pleasures may be praised on these two grounds and criticized on these two grounds.

(vi)

20“Therein, headman, the one enjoying sensual pleasures who seeks wealth both lawfully and unlawfully, both by violence and without violence, and who makes himself happy and pleased and shares it and does meritorious deeds, may be praised on three grounds and criticized on one ground. On what three grounds may he be praised? ‘He seeks wealth lawfully, without violence’—this is the first ground on which he may be praised. ‘He makes himself happy and pleased’—this is the second ground on which he may be praised. ‘He shares it and does meritorious deeds’—this is the third ground on which he may be praised. On what one ground may he be criticized? ‘He seeks wealth unlawfully, by violence’—this is the one ground on which he may be criticized. This one enjoying sensual pleasures may be praised on these three grounds and criticized on this one ground.

(vii)

21“Therein, headman, the one enjoying sensual pleasures who seeks wealth lawfully, without violence, and who does not make himself happy and pleased nor share it and do meritorious deeds, may be praised on one ground and criticized on two grounds. On what one ground may he be praised? ‘He seeks wealth lawfully, without violence’—this is the one ground on which he may be praised. On what two grounds may he be criticized? ‘He does not make himself happy and pleased’—this is the first ground on which he may be criticized. ‘He does not share it and do meritorious deeds’—this is the second ground on which he may be criticized. This one enjoying sensual pleasures may be praised on this one ground and criticized on these two grounds. [336]

(viii)

22“Therein, headman, the one enjoying sensual pleasures who seeks wealth lawfully, without violence, and who makes himself happy and pleased but does not share it and do meritorious deeds, may be praised on two grounds and criticized on one ground. On what two grounds may he be praised? ‘He seeks wealth lawfully, without violence’—this is the first ground on which he may be praised. ‘He makes himself happy and pleased’—this is the second ground on which he may be praised. On what one ground may he be criticized? ‘He does not share it and do meritorious deeds’—this is the one ground on which he may be criticized. This one enjoying sensual pleasures may be praised on these two grounds and criticized on this one ground.

(ix)

23“Therein, headman, the one enjoying sensual pleasures who seeks wealth lawfully, without violence, and makes himself happy and pleased, and shares it and does meritorious deeds, but who uses that wealth while being tied to it, infatuated with it, blindly absorbed in it, not seeing the danger in it, not understanding the escape—he may be praised on three grounds and criticized on one ground. On what three grounds may he be praised? ‘He seeks wealth lawfully, without violence’—this is the first ground on which he may be praised. ‘He makes himself happy and pleased’—this is the second ground on which he may be praised. ‘He shares it and does meritorious deeds’—this is the third ground on which he may be praised. On what one ground may he be criticized? ‘He uses that wealth while being tied to it, infatuated with it, blindly absorbed in it, not seeing the danger in it, not understanding the escape’—this is the one ground on which he may be criticized. This one enjoying sensual pleasures may be praised on these three grounds and criticized on this one ground.

(x)

24“Therein, headman, the one enjoying sensual pleasures who seeks wealth lawfully, without violence, and makes himself happy and pleased, and shares it and does meritorious deeds, [337] and who uses that wealth without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape—he may be praised on four grounds. On what four grounds may he be praised? ‘He seeks wealth lawfully, without violence’—this is the first ground on which he may be praised. ‘He makes himself happy and pleased’—this is the second ground on which he may be praised. ‘He shares it and does meritorious deeds’—this is the third ground on which he may be praised. ‘He uses that wealth without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape’—this is the fourth ground on which he may be praised. This one enjoying sensual pleasures may be praised on these four grounds.

26“Here, headman, some ascetic of rough life has gone forth out of faith from the household life into homelessness with the thought: ‘Perhaps I may achieve a wholesome state; perhaps I may realize a superhuman distinction in knowledge and vision worthy of the noble ones.’³⁵⁶ See n. 325. Here a wholesome state (kusala dhamma) must rank lower than a “superhuman distinction,” since the attainment of the former does not necessarily entail the latter. The former can include simple moral conduct and ordinary wholesome states of mind, while the latter includes only the jhānas, formless attainments, direct knowledges, and supramundane paths and fruits. He afflicts and torments himself, yet he does not achieve a wholesome state or realize a superhuman distinction in knowledge and vision worthy of the noble ones.

(ii)

27“Then, headman, some ascetic of rough life has gone forth out of faith…. He afflicts and torments himself, and achieves a wholesome state, yet he does not realize a superhuman distinction in knowledge and vision worthy of the noble ones. [338]

(iii)

28“Then, headman, some ascetic of rough life has gone forth out of faith…. He afflicts and torments himself, achieves a wholesome state, and realizes a superhuman distinction in knowledge and vision worthy of the noble ones.

29“Therein, headman, the ascetic of rough life who afflicts and torments himself, yet does not achieve a wholesome state or realize a superhuman distinction in knowledge and vision worthy of the noble ones, may be criticized on three grounds. On what three grounds may he be criticized? ‘He afflicts and torments himself’—this is the first ground on which he may be criticized. ‘He does not achieve a wholesome state’—this is the second ground on which he may be criticized. ‘He does not realize a superhuman distinction in knowledge and vision worthy of the noble ones’—this is the third ground on which he may be criticized. This ascetic of rough life may be criticized on these three grounds.

(ii)

30“Therein, headman, the ascetic of rough life who afflicts and torments himself, and achieves a wholesome state, yet does not realize a superhuman distinction in knowledge and vision worthy of the noble ones, may be criticized on two grounds and praised on one ground. On what two grounds may he be criticized? ‘He afflicts and torments himself’—this is the first ground on which he may be criticized. ‘He does not realize a superhuman distinction in knowledge and vision worthy of the noble ones’—this is the second ground on which he may be criticized. On what one ground may he be praised? ‘He achieves a wholesome state’—this is the one ground on which he may be praised. This ascetic of rough life may be criticized on these two grounds and praised on this one ground. [339]

(iii)

31“Therein, headman, the ascetic of rough life who afflicts and torments himself, achieves a wholesome state, and realizes a superhuman distinction in knowledge and vision worthy of the noble ones, may be criticized on one ground and praised on two grounds. On what one ground may he be criticized? ‘He afflicts and torments himself’—this is the one ground on which he may be criticized. On what two grounds may he be praised? ‘He achieves a wholesome state’—this is the first ground on which he may be praised. ‘He realizes a superhuman distinction in knowledge and vision worthy of the noble ones’—this is the second ground on which he may be praised. This ascetic of rough life may be criticized on this one ground and praised on these two grounds.

33“Someone is lustful, and on account of lust he intends for his own affliction, for the affliction of others, for the affliction of both. When lust is abandoned, he does not intend for his own affliction, or for the affliction of others, or for the affliction of both. The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.

(ii)

34“Someone is full of hatred, and on account of hatred he intends for his own affliction, for the affliction of others, for the affliction of both. When hatred is abandoned, he does not intend for his own affliction, or for the affliction of others, or for the affliction of both. [340] The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.

(iii)

35“Someone is deluded, and on account of delusion he intends for his own affliction, for the affliction of others, for the affliction of both. When delusion is abandoned, he does not intend for his own affliction, or for the affliction of others, or for the affliction of both. The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.

36“These, headman, are the three kinds of wearing away that are directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”

37When this was said, Rāsiya the headman said to the Blessed One: “Magnificent, venerable sir!… From today let the Blessed One remember me as a lay follower who has gone for refuge for life.”

13. Pāṭaliya

1On one occasion the Blessed One was dwelling among the Koliyans where there was a town of the Koliyans named Uttara. Then Pāṭaliya the headman approached the Blessed One, paid homage to him, sat down to one side, and said to him:

2“I have heard, venerable sir: ‘The ascetic Gotama knows magic.’³⁵⁸ Samaṇo Gotamo māyaṁ jānāti. At MN I 375,12–14 the Jains proclaim, “The ascetic Gotama is a magician (m̄ȳvı); he knows a converting magic (̄vạ̣anị māyaṁ jānāti) by which he converts the disciples of other teachers.” The same charge comes up for discussion at AN II 190–94. I hope, venerable sir, that those who say, ‘The ascetic Gotama knows magic,’ state what has been said by the Blessed One and do not misrepresent him with what is contrary to fact; that they explain in accordance with the Dhamma, and that no reasonable consequence of their assertion gives ground for criticism. For we would not wish to misrepresent the Blessed One, venerable sir.”

3“Those, headman, who say, ‘The ascetic Gotama knows magic,’ state what has been said by me and do not misrepresent me with what is contrary to fact; they explain in accordance with the Dhamma, and no reasonable consequence of their assertion gives ground for criticism.” [341]

4“Then, sir, we did not believe the plain truth asserted by those ascetics and brahmins who said, ‘The ascetic Gotama knows magic.’ Indeed, sir, the ascetic Gotama is a magician!”³⁵⁹ Samaṇo khalu bho Gotamo māyāvı̄.

5“Headman, does one who asserts, ‘I know magic,’ also assert, ‘I am a magician’?”

6“So it is, Blessed One! So it is, Fortunate One!”

7“Well then, headman, I will question you about this same matter. Answer as you see fit.

8“What do you think, headman? Do you know the Koliyans’ hirelings with drooping head-dresses?”³⁶⁰ Lambacūḷakā bhaṭā. Spk gives no help, but Rhys Davids interprets the passage thus in his Buddhist India (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.”

9“I do, venerable sir.”

10“What do you think, headman? What is the job of the Koliyans’ hirelings with drooping head-dresses?”

11“Their job, venerable sir, is to arrest thieves for the Koliyans and to carry the Koliyans’ messages.”

12“What do you think, headman? Do you know whether the Koliyans’ hirelings with drooping head-dresses are virtuous or immoral?”

13“I know, venerable sir, that they are immoral, of bad character. They are to be included among those in the world who are immoral, of bad character.”

14“Would one be speaking rightly, headman, if one were to say: ‘Pāṭaliya the headman knows the Koliyans’ hirelings with drooping head-dresses, who are immoral, of bad character. Pāṭaliya the headman too is immoral, of bad character’?”

15“No, venerable sir. I am quite different from the Koliyans’ hirelings with drooping head-dresses. My character is quite different from theirs.” [342]

16“If, headman, it can be said about you, ‘Pāṭaliya the headman knows the Koliyans’ hirelings with drooping head-dresses, who are immoral, of bad character, but Pāṭaliya the headman is not immoral, of bad character,’ then why can’t it be said about the Tathāgata: ‘The Tathāgata knows magic, but the Tathāgata is not a magician’? I understand magic, headman, and the result of magic, and I understand how a magician, faring along, with the breakup of the body, after death, is reborn in a state of misery, in a bad destination, in the nether world, in hell.

(ii)

17“I understand, headman, the destruction of life, and the result of the destruction of life, and I understand how one who destroys life, faring along, with the breakup of the body, after death, is reborn in a state of misery, in a bad destination, in the nether world, in hell.

18“I understand, headman, the taking of what is not given ... sexual misconduct … false speech … divisive speech … harsh speech ... [343] … idle chatter … covetousness … ill will and hatred ... wrong view, and the result of wrong view, and I understand how one who holds wrong view, faring along, with the breakup of the body, after death, is reborn in a state of misery, in a bad destination, in the nether world, in hell.

20“Someone here, headman, is seen garlanded and adorned, freshly bathed and groomed, with hair and beard trimmed, enjoying sensual pleasures with women as if he were a king. They ask someone about him: ‘Sir, what has this man done, that he has been garlanded and adorned … enjoying sensual pleasures with women as if he were a king?’ [344] They answer: ‘Sir, this man attacked the king’s enemy and took his life. The king was pleased with him and bestowed a reward upon him. That is why this man is garlanded and adorned … enjoying sensual pleasures with women as if he were a king.’

(ii)

21“Then, headman, someone here is seen with his arms tightly bound behind him with a strong rope, his head shaven, being led around from street to street, from square to square, to the ominous beating of a drum, and then taken out through the south gate and beheaded to the south of the city. They ask someone about him: ‘Sir, what has this man done, that with his arms tightly tied behind his back … he is beheaded to the south of the city?’ They answer: ‘Sir, this man, an enemy of the king, has taken the life of a man or a woman. That is why the rulers, having had him arrested, imposed such a punishment upon him.’

22“What do you think, headman, have you ever seen or heard of such a case?”

23“I have seen this, venerable sir, and I have heard of it, and I will hear of it [still again].”

24“Therein, headman, when those ascetics and brahmins who hold such a doctrine and view as this say: ‘Anyone at all who destroys life experiences pain and grief here and now,’ do they speak truthfully or falsely?”

25“Falsely, venerable sir.”

26“Are those who prattle empty falsehood virtuous or immoral?” [345]

27“Immoral, venerable sir.”

28“Are those who are immoral and of bad character practising wrongly or rightly?”

29“Practising wrongly, venerable sir.”

30“Do those who are practising wrongly hold wrong view or right view?”

31“Wrong view, venerable sir.”

32“Is it proper to place confidence in those who hold wrong view?”

33“No, venerable sir.”

(iii)

34“Then, headman, someone here is seen garlanded and adorned, freshly bathed and groomed, with hair and beard trimmed, enjoying sensual pleasures with women as if he were a king. They ask someone about him: ‘Sir, what has this man done, that he has been garlanded and adorned ... enjoying sensual pleasures with women as if he were a king?’ They answer: ‘Sir, this man attacked the king’s enemy and stole a gem. The king was pleased with him and bestowed a reward upon him. That is why this man is garlanded and adorned … enjoying sensual pleasures with women as if he were a king.’

(iv)

35“Then, headman, someone here is seen with his arms tightly bound behind him with a strong rope, his head shaven, being led around from street to street, from square to square, to the ominous beating of a drum, and then taken out through the south gate and beheaded to the south of the city. They ask someone about him: ‘Sir, what has this man done, that with his arms tightly bound behind him … he is beheaded to the south of the city?’ They answer: ‘Sir, this man, an enemy of the king, stole something from a village or a forest, he committed theft. That is why the rulers, having had him arrested, imposed such a punishment on him.’

36“What do you think, headman, have you ever seen or heard of such a case?”

37“I have seen this, venerable sir, and I have heard of it, and I will hear of it [still again].” [346]

38“Therein, headman, when those ascetics and brahmins who hold such a doctrine and view as this say: ‘Anyone at all who takes what is not given experiences pain and grief here and now,’ do they speak truthfully or falsely?… Is it proper to place confidence in those who hold wrong view?”

39“No, venerable sir.”

(v)

40“Then, headman, someone here is seen garlanded and adorned, freshly bathed and groomed, with hair and beard trimmed, enjoying sensual pleasures with women as if he were a king. They ask someone about him: ‘Sir, what has this man done, that he has been garlanded and adorned … enjoying sensual pleasures with women as if he were a king?’ They answer: ‘Sir, this man seduced the wives of the king’s enemy. The king was pleased with him and bestowed a reward upon him. That is why this man is garlanded and adorned ... enjoying sensual pleasures with women as if he were a king.’

(vi)

41“Then, headman, someone here is seen with his arms tightly bound behind him with a strong rope, his head shaven, being led around from street to street, from square to square, to the ominous beating of a drum, and then taken out through the south gate and beheaded to the south of the city. They ask someone about him: ‘Sir, what has this man done, that with his arms tightly bound behind him ... he is beheaded to the south of the city?’ They answer: ‘Sir, this man seduced women and girls of good families. That is why the rulers, having had him arrested, imposed such a punishment upon him.’

42“What do you think, headman, have you ever seen or heard of such a case?”

43“I have seen this, venerable sir, and I have heard of it, and I will hear of it [still again].”

44“Therein, headman, when those ascetics and brahmins who hold such a doctrine and view as this say: ‘Anyone at all who engages in sexual misconduct experiences pain and grief here and now,’ do they speak truthfully or falsely?… Is it proper to place confidence in those who hold wrong view?”

45“No, venerable sir.” [347]

(vii)

46“Then, headman, someone here is seen garlanded and adorned, freshly bathed and groomed, with hair and beard trimmed, enjoying sensual pleasures with women as if he were a king. They ask someone about him: ‘Sir, what has this man done, that he has been garlanded and adorned … enjoying sensual pleasures with women as if he were a king?’ They answer: ‘Sir, this man amused the king with false speech. The king was pleased with him and bestowed a reward upon him. That is why this man is garlanded and adorned … enjoying sensual pleasures with women as if he were a king.’

(viii)

47“Then, headman, someone here is with his arms tightly bound behind him with a strong rope, his head shaven, being led around from street to street, from square to square, to the ominous beating of a drum, and then taken out through the south gate and beheaded to the south of the city. They ask someone about him: ‘Sir, what has this man done, that with his arms tightly bound behind him ... he is beheaded to the south of the city?’ They answer: ‘Sir, this man has brought to ruin a householder or a householder’s son with false speech. That is why the rulers, having had him arrested, imposed such a punishment upon him.’

48“What do you think, headman, have you ever seen or heard of such a case?”

49“I have seen this, venerable sir, and I have heard of it, and I will hear of it [still again].”

50“Therein, headman, when those ascetics and brahmins who hold such a doctrine and view as this say: ‘Anyone at all who speaks falsely experiences pain and grief here and now,’ [348] do they speak truthfully or falsely?… Is it proper to place confidence in those who hold wrong view?”

51“No, venerable sir.

53“One teacher held such a doctrine and view as this:³⁶¹ See 24:5, III, n. 254. ‘There is nothing given, nothing offered, nothing presented in charity; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’

(ii)

54“One teacher held such a doctrine and view as this: ‘There is what is given, [349] what is offered, what is presented in charity; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’

(iii)

55“One teacher held such a doctrine and view as this:³⁶² See 24:6, III, n. 255. ‘When one acts or makes others act, when one mutilates or makes others mutilate, when one tortures or makes others inflict torture, when one inflicts sorrow or makes others inflict sorrow, when one oppresses or makes others inflict oppression, when one intimidates or makes others inflict intimidation, when one destroys life, takes what is not given, breaks into houses, plunders wealth, commits burglary, ambushes highways, seduces another’s wife, utters falsehood—no evil is done by the doer. If, with a razor-rimmed wheel, one were to make the living beings of this earth into one mass of flesh, into one heap of flesh, because of this there would be no evil and no outcome of evil. If one were to go along the south bank of the Ganges killing and slaughtering, mutilating and making others mutilate, torturing and making others inflict torture, because of this there would be no evil and no outcome of evil. If one were to go along the north bank of the Ganges giving gifts and making others give gifts, making offerings and making others make offerings, because of this there would be no merit and no outcome of merit. By giving, by taming oneself, by self-control, by speaking truth, there is no merit and no outcome of merit.’

(iv)

56“One teacher held such a doctrine and view as this: ‘When one acts or makes others act, when one mutilates or makes others mutilate … [350] … evil is done by the doer. If, with a razor-rimmed wheel, one were to make the living beings of this earth into one mass of flesh, into one heap of flesh, because of this there would be evil and an outcome of evil. If one were to go along the south bank of the Ganges killing and slaughtering, mutilating and making others mutilate, torturing and making others inflict torture, because of this there would be evil and an outcome of evil. If one were to go along the north bank of the Ganges giving gifts and making others give gifts, making offerings and making others make offerings, because of this there would be merit and an outcome of merit. By giving, by taming oneself, by self-control, by speaking truth, there is merit and an outcome of merit.’ “There arose in me, venerable sir, the perplexity and doubt: ‘Which of these honourable ascetics and brahmins speak truth and which speak falsehood?’”

57“It is fitting for you to be perplexed, headman, fitting for you to doubt. Doubt has arisen in you about a perplexing matter.”

58“I have confidence in the Blessed One thus: ‘The Blessed One is capable of teaching me the Dhamma in such a way that I might abandon this state of perplexity.’”

60“Herein, headman, having abandoned the destruction of life, the noble disciple abstains from the destruction of life. Having abandoned the taking of what is not given, he abstains from taking what is not given. Having abandoned sexual misconduct, he abstains from sexual misconduct. Having abandoned false speech, he abstains from false speech. [351] Having abandoned divisive speech, he abstains from divisive speech. Having abandoned harsh speech, he abstains from harsh speech. Having abandoned idle chatter, he abstains from idle chatter. Having abandoned covetousness, he is uncovetous. Having abandoned ill will and hatred, he has a mind without ill will. Having abandoned wrong view, he is one of right view.

61“Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with lovingkindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with lovingkindness, vast, exalted, measureless, without hostility, without ill will.

62“He reflects thus: ‘This teacher holds such a doctrine and view as this: “There is nothing given, nothing offered ... no ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others.” If the word of this good teacher is true, for me it yet counts as incontrovertible ³⁶⁴ Apaṇṇakatāya mayhaṁ. Spk: “This practice leads to what is incontrovertible for me, to absence of wrongness (anaparādhakatāya ).” At Ps III 116,21 apaṇṇaka is glossed aviruddho advejjhagāmı̄ ekaṁsagāhiko; “uncontradicted, unambiguous, definitive.” that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw:³⁶⁵ Kaṭaggaha. The allusion is to the lucky throw at dice, glossed jayaggaha, “the victorious throw.” The opposite is kaliggaha, the dark throw or losing throw. The style of reasoning here is reminiscent of that used at MN I 402–11 (which also includes the metaphor of dice) and at AN I 192–93. since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ [As he reflects thus] gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.

63“This, headman, is concentration of the Dhamma. [352] If you were to obtain concentration of mind in that, you might abandon that state of perplexity.

(ii)

64“Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with lovingkindness … without ill will.

65“He reflects thus: ‘This teacher holds such a doctrine and view as this: “There is what is given, there is what is offered … there are ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others.” If the word of this good teacher is true, for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ [As he reflects thus] gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.

66“This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.

(iii)

67“Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with lovingkindness … [353] without ill will.

68“He reflects thus: ‘This teacher holds such a doctrine and view as this: “When one acts or makes others act … By giving, by taming oneself, by self-control, by speaking truth, there is no merit and no outcome of merit.” If the word of this good teacher is true, for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ [As he reflects thus] gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.

69“This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.

(iv)

70“Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with lovingkindness … [354] … without ill will.

71“He reflects thus: ‘This teacher holds such a doctrine and view as this: “When one acts or makes others act ... By giving, by taming oneself, by self-control, by speaking truth, there is merit and an outcome of merit.” If the word of this good teacher is true, for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ [As he reflects thus] gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.

72“This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.

73“Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with compassion … [355] … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility, without ill will.

74“He reflects thus: ‘This teacher holds such a doctrine and view as this: “There is nothing given, nothing offered … no ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others.”’ … This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.

(ii)–(iv)

75“Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity … [356] … without ill will.

76“He reflects thus: ‘This teacher holds such a doctrine and view as this: “There is what is given, there is what is offered … there are ascetics and brahmins faring and practising rightly in the world who, having realized this world and the other world for themselves by direct knowledge, make them known to others.”’ … This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.

77“He reflects thus: ‘This teacher holds such a doctrine and view as this: “When one acts or makes others act … [357] … By giving, by taming oneself, by self-control, by speaking truth, there is no merit and no outcome of merit.”’ … This, headman, is concentration of the Dhamma. If you were to obtain concentration of mind in that, you might abandon that state of perplexity.

78“He reflects thus: ‘This teacher holds such a doctrine and view as this: “When one acts or makes others act, when one mutilates or makes others mutilate … [358] … By giving, by taming oneself, by self-control, by speaking truth, there is merit and an outcome of merit.” If the word of this good teacher is true, for me it yet counts as incontrovertible that I do not oppress anyone whether frail or firm. In both respects I have made a lucky throw: since I am restrained in body, speech, and mind, and since, with the breakup of the body, after death, I shall be reborn in a good destination, in a heavenly world.’ [As he reflects thus] gladness is born. When one is gladdened, rapture is born. When the mind is elated by rapture the body becomes tranquil. One tranquil in body experiences happiness. The mind of one who is happy becomes concentrated.

79“This, headman, is concentration based upon the Dhamma. If you were to obtain concentration of mind in that, then you might abandon that state of perplexity.”

80When this was said, Pāṭaliya the headman said to the Blessed One: “Magnificent, venerable sir!… From today let the Blessed One remember me as a lay follower who has gone for refuge for life.”

[359]