AbhayarājakumārasuttaTo Prince Abhaya
Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.that on one occasion the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary.
Atha kho abhayo rājakumāro yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho abhayaṁ rājakumāraṁ nigaṇṭho nāṭaputto etadavoca:Then Prince Abhaya went to Nigaṇṭha Nāṭaputta and on arrival, having bowed down to him, sat to one side. As he was sitting there, Nigaṇṭha Nāṭaputta said to him, “ehi tvaṁ, rājakumāra, samaṇassa gotamassa vādaṁ āropehi.“Come, now, prince. Refute the words of Gotama the contemplative, Evaṁ te kalyāṇo kittisaddo abbhuggacchissati:and this admirable report about you will spread afar: ‘abhayena rājakumārena samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādo āropito’”ti.‘The words of Gotama the contemplative—so mighty, so powerful—were refuted by Prince Abhaya!’”
“Yathā kathaṁ panāhaṁ, bhante, samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādaṁ āropessāmī”ti?“But how, lord, will I refute the words of Gotama the contemplative—so mighty, so powerful?”
“Ehi tvaṁ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi:“Come now, prince. Go to Gotama the contemplative and on arrival say this: ‘bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā’ti?‘Lord, would the Tathāgata say words that are unendearing & disagreeable to others?’ Sace te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti:If Gotama the contemplative, thus asked, answers, ‘bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi:‘The Tathāgata would say words that are unendearing & disagreeable to others,’ then you should say, ‘atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṁ?‘Then how is there any difference between you, lord, and run-of-the-mill people? Puthujjanopi hi taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti.For even run-of-the-mill people say words that are unendearing & disagreeable to others.’ Sace pana te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti:But if Gotama the contemplative, thus asked, answers, ‘na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi:‘The Tathāgata would not say words that are unendearing & disagreeable to others,’ then you should say, ‘atha kiñcarahi te, bhante, devadatto byākato:‘Then how, lord, did you say of Devadatta that “āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti?“Devadatta is doomed to deprivation, Devadatta is doomed to hell, Devadatta will stay for an eon, Devadatta is incurable”? Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti.For Devadatta was upset & disgruntled at those words of yours.’
Imaṁ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilituṁ.When Gotama the contemplative is asked this two-pronged question by you, he won’t be able to swallow it down or spit it up. Seyyathāpi nāma purisassa ayosiṅghāṭakaṁ kaṇṭhe vilaggaṁ, so neva sakkuṇeyya uggilituṁ na sakkuṇeyya ogilituṁ;Just as if a two-horned chestnut were stuck in a man’s throat: He would not be able to swallow it down or spit it up. evameva kho te, rājakumāra, samaṇo gotamo imaṁ ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilitun”ti.In the same way, when Gotama the contemplative is asked this two-pronged question by you, he won’t be able to swallow it down or spit it up.”
“Evaṁ, bhante”ti kho abhayo rājakumāro nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.Responding, “As you say, lord,” to Nigaṇṭha Nāṭaputta, Prince Abhaya got up from his seat, bowed down to Nigaṇṭha Nāṭaputta, circumambulated him, and then went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side.
Ekamantaṁ nisinnassa kho abhayassa rājakumārassa sūriyaṁ ulloketvā etadahosi:
sūriyaṁ ulloketvā → suriyaṁ oloketvā (bj, sya-all, km, pts1ed)As he was sitting there, he glanced up at the sun and thought,
“akālo kho ajja bhagavato vādaṁ āropetuṁ.“Today is not the time to refute the Blessed One’s words.
Sve dānāhaṁ sake nivesane bhagavato vādaṁ āropessāmī”ti bhagavantaṁ etadavoca:Tomorrow in my own home I will refute the Blessed One’s words.” So he said to the Blessed One,
“adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhattan”ti.“Lord, may the Blessed One, together with three others, acquiesce to my offer of tomorrow’s meal.”
Adhivāsesi bhagavā tuṇhībhāvena.The Blessed One acquiesced with silence.
Atha kho abhayo rājakumāro bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.Then Prince Abhaya, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to the Blessed One, circumambulated him, and left.
Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena abhayassa rājakumārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.Then, after the night had passed, the Blessed One early in the morning adjusted his lower robe and, taking his bowl & outer robe, went to Prince Abhaya’s home. On arrival, he sat down on a seat made ready. Atha kho abhayo rājakumāro bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.Prince Abhaya, with his own hand, served & satisfied the Blessed One with fine staple & non-staple foods.
Atha kho abhayo rājakumāro bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.Then, when the Blessed One had eaten and had rinsed his bowl & hands, Prince Abhaya took a lower seat and sat to one side. Ekamantaṁ nisinno kho abhayo rājakumāro bhagavantaṁ etadavoca:As he was sitting there he said to the Blessed One, “bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti?“Lord, would the Tathāgata say words that are unendearing & disagreeable to others?”
“Na khvettha, rājakumāra, ekaṁsenā”ti.“Prince, there is no categorical yes-or-no answer to that.”
“Ettha, bhante, anassuṁ nigaṇṭhā”ti.“Then right here, lord, the Nigaṇṭhas are destroyed.”
“Kiṁ pana tvaṁ, rājakumāra, evaṁ vadesi:“But prince, why do you say, ‘ettha, bhante, anassuṁ nigaṇṭhā’”ti?‘Then right here, lord, the Nigaṇṭhas are destroyed’?”
“Idhāhaṁ, bhante, yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinnaṁ kho maṁ, bhante, nigaṇṭho nāṭaputto etadavoca:“Just yesterday, lord, I went to Nigaṇṭha Nāṭaputta and… ‘ehi tvaṁ, rājakumāra, samaṇassa gotamassa vādaṁ āropehi.he said to me… Evaṁ te kalyāṇo kittisaddo abbhuggacchissati— abhayena rājakumārena samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādo āropito’ti. Evaṁ vutte, ahaṁ, bhante, nigaṇṭhaṁ nāṭaputtaṁ etadavocaṁ: ‘yathā kathaṁ panāhaṁ, bhante, samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādaṁ āropessāmī’ti? ‘Ehi tvaṁ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi:‘Come now, prince. Go to Gotama the contemplative and on arrival say this: “bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti?“Lord, would the Tathāgata say words that are unendearing & disagreeable to others?” … Sace te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: “bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: “atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṁ? Puthujjanopi hi taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā”ti. Sace pana te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: “na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā”ti, tamenaṁ tvaṁ evaṁ vadeyyāsi— atha kiñcarahi te, bhante, devadatto byākato: “āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti? Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti. Imaṁ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilituṁ. Seyyathāpi nāma purisassa ayosiṅghāṭakaṁ kaṇṭhe vilaggaṁ, so neva sakkuṇeyya uggilituṁ na sakkuṇeyya ogilituṁ;Just as if a two-horned chestnut were stuck in a man’s throat: He would not be able to swallow it down or spit it up. evameva kho te, rājakumāra, samaṇo gotamo imaṁ ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilitun”ti.In the same way, when Gotama the contemplative is asked this two-pronged question by you, he won’t be able to swallow it down or spit it up.’”
Tena kho pana samayena daharo kumāro mando uttānaseyyako abhayassa rājakumārassa aṅke nisinno hoti.Now at that time a baby boy was lying face-up on the prince’s lap.
Atha kho bhagavā abhayaṁ rājakumāraṁ etadavoca:So the Blessed One said to the prince,
“Taṁ kiṁ maññasi, rājakumāra,“What do you think, prince?
sacāyaṁ kumāro tuyhaṁ vā pamādamanvāya dhātiyā vā pamādamanvāya kaṭṭhaṁ vā kaṭhalaṁ vā mukhe āhareyya, kinti naṁ kareyyāsī”ti?
kaṭhalaṁ → kathalaṁ (mr)If this young boy, through your own negligence or that of the nurse, were to take a stick or a piece of gravel into its mouth, what would you do?”
“Āhareyyassāhaṁ, bhante.“I would take it out, lord.
Sace, bhante, na sakkuṇeyyaṁ ādikeneva āhattuṁ, vāmena hatthena sīsaṁ pariggahetvā dakkhiṇena hatthena vaṅkaṅguliṁ karitvā salohitampi āhareyyaṁ.
āhattuṁ → āharituṁ (sya-all, km) | pariggahetvā → paggahetvā (bj)If I couldn’t get it out right away, then holding its head in my left hand and crooking a finger of my right, I would take it out, even if it meant drawing blood.
Taṁ kissa hetu?Why is that?
Atthi me, bhante, kumāre anukampā”ti.Because I have sympathy for the young boy.”
“Evameva kho, rājakumāra, yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, na taṁ tathāgato vācaṁ bhāsati.“In the same way, prince: [1] In the case of words that the Tathāgata knows to be unfactual, untrue, unbeneficial [or: not connected with the goal], unendearing & disagreeable to others, he does not say them. Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tampi tathāgato vācaṁ na bhāsati.[2] In the case of words that the Tathāgata knows to be factual, true, unbeneficial, unendearing & disagreeable to others, he does not say them. Yañca kho tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ atthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya.[3] In the case of words that the Tathāgata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them. Yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ piyā manāpā, na taṁ tathāgato vācaṁ bhāsati.[4] In the case of words that the Tathāgata knows to be unfactual, untrue, unbeneficial, but endearing & agreeable to others, he does not say them. Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ piyā manāpā tampi tathāgato vācaṁ na bhāsati.[5] In the case of words that the Tathāgata knows to be factual, true, unbeneficial, but endearing & agreeable to others, he does not say them. Yañca tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ atthasaṁhitaṁ sā ca paresaṁ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya.[6] In the case of words that the Tathāgata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Taṁ kissa hetu?Why is that? Atthi, rājakumāra, tathāgatassa sattesu anukampā”ti.Because the Tathāgata has sympathy for living beings.”
“Yeme, bhante, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṁ abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti,“Lord, when wise nobles or brahmans, householders or contemplatives, having formulated questions, come to the Tathāgata and ask him, pubbeva nu kho, etaṁ, bhante, bhagavato cetaso parivitakkitaṁ hoti ‘ye maṁ upasaṅkamitvā evaṁ pucchissanti tesāhaṁ evaṁ puṭṭho evaṁ byākarissāmī’ti, udāhu ṭhānasovetaṁ tathāgataṁ paṭibhātī”ti?does this line of reasoning appear to his awareness beforehand—‘If those who approach me ask this, I—thus asked—will answer in this way’—or does the Tathāgata come up with the answer on the spot?”
“Tena hi, rājakumāra, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṁ byākareyyāsi.“In that case, prince, I will ask you a counter-question. Answer as you see fit. Taṁ kiṁ maññasi, rājakumāra,What do you think? kusalo tvaṁ rathassa aṅgapaccaṅgānan”ti?Are you skilled in the parts of a chariot?”
“Evaṁ, bhante, kusalo ahaṁ rathassa aṅgapaccaṅgānan”ti.“Yes, lord. I am skilled in the parts of a chariot.”
“Taṁ kiṁ maññasi, rājakumāra,“And what do you think? ye taṁ upasaṅkamitvā evaṁ puccheyyuṁ:When people come & ask you, ‘kiṁ nāmidaṁ rathassa aṅgapaccaṅgan’ti?‘What is the name of this part of the chariot?’ Pubbeva nu kho te etaṁ cetaso parivitakkitaṁ assa ‘ye maṁ upasaṅkamitvā evaṁ pucchissanti tesāhaṁ evaṁ puṭṭho evaṁ byākarissāmī’ti, udāhu ṭhānasovetaṁ paṭibhāseyyā”ti?does this line of reasoning appear to your awareness beforehand—‘If those who approach me ask this, I—thus asked—will answer in this way’—or do you come up with the answer on the spot?”
“Ahañhi, bhante, rathiko saññāto kusalo rathassa aṅgapaccaṅgānaṁ.“Lord, I am renowned for being skilled in the parts of a chariot. Sabbāni me rathassa aṅgapaccaṅgāni suviditāni.All the parts of a chariot are well-known to me. Ṭhānasovetaṁ maṁ paṭibhāseyyā”ti.I come up with the answer on the spot.”
“Evameva kho, rājakumāra, ye te khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṁ abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti, ṭhānasovetaṁ tathāgataṁ paṭibhāti.“In the same way, prince, when wise nobles or brahmans, householders or contemplatives, having formulated questions, come to the Tathāgata and ask him, he comes up with the answer on the spot. Taṁ kissa hetu?Why is that? Sā hi, rājakumāra, tathāgatassa dhammadhātu suppaṭividdhā yassā dhammadhātuyā suppaṭividdhattā ṭhānasovetaṁ tathāgataṁ paṭibhātī”ti.Because the property of the Dhamma is thoroughly penetrated by the Tathāgata. From his thorough penetration of the property of the Dhamma, he comes up with the answer on the spot.”
Evaṁ vutte, abhayo rājakumāro bhagavantaṁ etadavoca:When this was said, Prince Abhaya said to the Blessed One: “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe…“Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”
