4-42 §13 Gāmaṇisamyutta | Samyutta

13 Pāṭaliya

On 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:

I have heard, venerable sir: ‘The ascetic Gotama knows magic.’

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.

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.

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!

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

 So it is, Blessed One! So it is, Fortunate One!

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

I

(i)

What do you think, headman?

Do you know the Koliyans’ hirelings with drooping headdresses?

I do, venerable sir.

What do you think, headman?
What is the job of the Koliyans’ hirelings with drooping headdresses?

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

What do you think, headman?

Do you know whether the Koliyans’ hirelings with drooping head-dresses are virtuous or immoral?

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.

Would one be speaking rightly, headman, if one were to say:

‘Pāṭaliya the headman knows the Koliyans’ hirelings with drooping headdresses, who are immoral, of bad character. Pāṭaliya the headman too is immoral, of bad character’?

No, venerable sir.

I am quite different from the Koliyans’ hirelings with drooping headdresses. My character is quite different from theirs.

If, headman, it can be said about you,

 ‘Pāṭaliya the headman knows the Koliyans’ hirelings with drooping headdresses, 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)

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.

I understand, headman, the taking of what is not given … sexual misconduct … false speech … divisive speech … harsh speech … … 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.

II

There are, headman, some ascetics and Brahmins who hold such a doctrine and view as this:

‘Anyone at all who destroys life experiences pain and grief in this very life.

Anyone at all who takes what is not given … who engages in sexual misconduct … who speaks falsely experiences pain and grief in this very life.’

(i)

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?’

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)

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.’

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

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

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?

Falsely, venerable sir.

Are those who prattle empty falsehood virtuous or immoral?

 Immoral, venerable sir.

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

Practising wrongly, venerable sir.

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

Wrong view, venerable sir.

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

No, venerable sir.

(iii)

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)

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.’

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

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

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?

No, venerable sir.

(v)

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)

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.’

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

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

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?

No, venerable sir.

(vii)

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)

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.’

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

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

 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,’

- do they speak truthfully or falsely?…

- Is it proper to place confidence in those who hold wrong view?

No, venerable sir.

III

It is wonderful, venerable sir! It is amazing, venerable sir!

I have a rest house in which there are beds, seats, a water-pot, and an oil lamp. When any ascetic or Brahmin comes to reside there, then I share it with him to the best of my means and ability.

In the past, venerable sir, 4 teachers—holding different views, with different convictions, different preferences—came to dwell in that rest house.

(i)

One teacher held such a doctrine and view as this:

‘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)

One teacher held such a doctrine and view as this:

‘There is what is given, 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)

One teacher held such a doctrine and view as this:

 ‘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)

One teacher held such a doctrine and view as this:

‘When one acts or makes others act, when one mutilates or makes others mutilate …

- … 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?’

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

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.’

IV

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

And what, headman, is concentration of the Dhamma?

(i)

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.
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.

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 loving kindness, 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 loving kindness, vast, exalted, measureless, without hostility, without ill will.

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 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.

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)

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 loving kindness … without ill will.

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.

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)

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 loving kindness … without ill will.

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.

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)

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 loving kindness … … without ill will.

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.

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

V

(i)

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,

- 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.

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)

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 … … without ill will.

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.

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.’

…

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

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 … … 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.

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.

When 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.