Theravadan

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From: Pali, Bhikkhu Sujato , Ṭhānissaro Bhikkhu

Aṅguttara Nikāya 3.15 Numbered Discourses 3.15Numbered Discourses 3.15

2. Rathakāravagga 2. The Chariot-Maker 2. The Chariot-Maker

Sacetanasutta The Chariot Maker About Pacetana

Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. On one occasion the Blessed One was staying near Vārāṇasī in the Deer Park at Isipatana. At one time the Buddha was staying near Varanasi in the deer park at Isipatana.

Tatra kho bhagavā bhikkhū āmantesi: There he addressed the monks: There the Buddha addressed the mendicants,

“bhikkhavo”ti. “Monks!” “Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Yes, lord,” the monks responded to him. “Venerable sir,” they replied.

Bhagavā etadavoca: The Blessed One said: The Buddha said this:

“Bhūtapubbaṁ, bhikkhave, rājā ahosi sacetano nāma. “Once, monks, there was a king named Pacetana. “Once upon a time, there was a king named Pacetana.

Atha kho, bhikkhave, rājā sacetano rathakāraṁ āmantesi: One day King Pacetana said to his chariot maker, Then King Pacetana addressed his chariot-maker,

‘ito me, samma rathakāra, channaṁ māsānaṁ accayena saṅgāmo bhavissati. ‘My good chariot maker, in six months time from now a battle will take place. ‘In six months’ time, my good chariot-maker, there will be a battle.

Sakkhissasi me, samma rathakāra, navaṁ cakkayugaṁ kātun’ti? Can you make me a new pair of chariot wheels?’ Are you able to make me a new pair of wheels?’

‘Sakkomi, devā’ti kho, bhikkhave, rathakāro rañño sacetanassa paccassosi. “‘Yes, your majesty, I can,’ the chariot maker replied to the king. ‘I can, Your Majesty,’ replied the chariot-maker.

Atha kho, bhikkhave, rathakāro chahi māsehi chārattūnehi ekaṁ cakkaṁ niṭṭhāpesi. “Then in six months minus six days the chariot maker finished one wheel. Then, when it was six days less than six months later, the chariot-maker had finished one wheel.

Atha kho, bhikkhave, rājā sacetano rathakāraṁ āmantesi: King Pacetana said to him, Then King Pacetana addressed his chariot-maker,

‘ito me, samma rathakāra, channaṁ divasānaṁ accayena saṅgāmo bhavissati, niṭṭhitaṁ navaṁ cakkayugan’ti? ‘In six days time from now the battle will take place. Will the pair of chariot wheels be finished?’ ‘In six days’ time there will be a battle. Is my new pair of wheels finished?’

‘Imehi kho, deva, chahi māsehi chārattūnehi ekaṁ cakkaṁ niṭṭhitan’ti. “‘Your majesty, in these six months minus six days, I have finished one wheel.’ ‘Now that it is six days less than six months, Your Majesty, I have finished one wheel.’

‘Sakkhissasi pana me, samma rathakāra, imehi chahi divasehi dutiyaṁ cakkaṁ niṭṭhāpetun’ti? ‘But can you finish the second wheel in these six days?’ ‘Are you able to finish the second wheel in these six days?’

‘Sakkomi, devā’ti kho, bhikkhave, rathakāro chahi divasehi dutiyaṁ cakkaṁ niṭṭhāpetvā navaṁ cakkayugaṁ ādāya yena rājā sacetano tenupasaṅkami; upasaṅkamitvā rājānaṁ sacetanaṁ etadavoca: ‘Yes, your majesty, I can,’ the chariot maker replied to the king. Then, after finishing the second wheel in six days, the chariot maker took the pair of wheels to the king and, on arrival, said to him, Saying, ‘I can, Your Majesty,’ the chariot-maker finished the second wheel in six days. Taking the pair of wheels he went up to King Pacetana, and said this to the king,

‘idaṁ te, deva, navaṁ cakkayugaṁ niṭṭhitan’ti. ‘Here is your new pair of chariot wheels all finished, your majesty.’ ‘Your Majesty, these are your two new wheels, finished.’

‘Yañca te idaṁ, samma rathakāra, cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi yañca te idaṁ cakkaṁ chahi divasehi niṭṭhitaṁ, imesaṁ kiṁ nānākaraṇaṁ? “‘And what is the difference between your wheel that took six months minus six days to finish, and your wheel that took six days to finish? ‘But, my good chariot-maker, what is the difference between the wheel that was finished in six days less than six months, and the wheel finished in just six days?

Nesāhaṁ kiñci nānākaraṇaṁ passāmī’ti. I don’t see any difference between them at all.’ Because I can’t see any difference between them.’

‘Atthesaṁ, deva, nānākaraṇaṁ. “‘There is a difference between them, your majesty. ‘But, Your Majesty, there is a difference.

Passatu devo nānākaraṇan’ti. Look at the difference.’ See now what it is.’

Atha kho, bhikkhave, rathakāro yaṁ taṁ cakkaṁ chahi divasehi niṭṭhitaṁ taṁ pavattesi. Then the chariot maker took the chariot wheel that took six days to finish and set it rolling. Then the chariot-maker rolled forth the wheel that had been finished in six days.

Taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā ciṅgulāyitvā bhūmiyaṁ papati. Going as far as its momentum carried it, it twirled around and around and fell to the ground. It rolled as far as the original impetus took it, then wobbled and fell down.

Yaṁ pana taṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi taṁ pavattesi. But then he took the chariot wheel that took six months minus six days to finish and set it rolling. Then he rolled forth the wheel that had been finished in six days less than six months.

Taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā akkhāhataṁ maññe aṭṭhāsi. Going as far as its momentum carried it, it stood still as if fixed on an axle. It rolled as far as the original impetus took it, then stood still as if fixed to an axle.

‘Ko nu kho, samma rathakāra, hetu ko paccayo yamidaṁ cakkaṁ chahi divasehi niṭṭhitaṁ taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā ciṅgulāyitvā bhūmiyaṁ papati? “‘Now what is the reason, my good chariot maker, what is the cause, why the chariot wheel that took six days to finish, when set rolling, goes as far as its momentum carries it and then, twirling around and around, falls to the ground? ‘But what is the cause, my good chariot-maker, what is the reason why the wheel that was finished in six days wobbled and fell,

Ko pana, samma rathakāra, hetu ko paccayo yamidaṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā akkhāhataṁ maññe aṭṭhāsī’ti? And what is the reason, what is the cause, why the chariot wheel that took six months minus six days to finish, when set rolling, goes as far as its momentum carries it and then stands still as if fixed on an axle?’ while the one that was finished in six days less than six months stood still as if fixed to an axle?’

‘Yamidaṁ, deva, cakkaṁ chahi divasehi niṭṭhitaṁ tassa nemipi savaṅkā sadosā sakasāvā, arāpi savaṅkā sadosā sakasāvā, nābhipi savaṅkā sadosā sakasāvā. “‘Your majesty, as for the wheel that took six days to finish, its rim is crooked, with faults & flaws. Its spokes are crooked, with faults & flaws. Its hub is crooked, with faults & flaws. ‘The wheel that was finished in six days, Your Majesty, is crooked, flawed, and defective in rim, spoke, and hub.

Taṁ nemiyāpi savaṅkattā sadosattā sakasāvattā, arānampi savaṅkattā sadosattā sakasāvattā, nābhiyāpi savaṅkattā sadosattā sakasāvattā pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā ciṅgulāyitvā bhūmiyaṁ papati. Because its rim… spokes… (&) hub are crooked, with faults & flaws, when set rolling it goes as far as its momentum carries it and then, twirling around and around, falls to the ground. That’s why it wobbled and fell.

Yaṁ pana taṁ, deva, cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi tassa nemipi avaṅkā adosā akasāvā, arāpi avaṅkā adosā akasāvā, nābhipi avaṅkā adosā akasāvā. But as for the wheel that took six months minus six days to finish, its rim is not crooked, with no faults or flaws. Its spokes are not crooked, with no faults or flaws. Its hub is not crooked, with no faults or flaws. The wheel that was finished in six days less than six months, Your Majesty, is not crooked, flawed, and defective in rim, spoke, and hub.

Taṁ nemiyāpi avaṅkattā adosattā akasāvattā, arānampi avaṅkattā adosattā akasāvattā, nābhiyāpi avaṅkattā adosattā akasāvattā pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā akkhāhataṁ maññe aṭṭhāsī’ti. Because its rim… spokes… (&) hub are not crooked, with no faults or flaws, when set rolling it goes as far as its momentum carries it and then stands still as if fixed on an axle.’ That’s why it stood still as if fixed to an axle.’

Siyā kho pana, bhikkhave, tumhākaṁ evamassa: “Now, monks, the thought may occur to you that Now, mendicants, you might think:

‘añño nūna tena samayena so rathakāro ahosī’ti. the chariot maker on that occasion was someone else, ‘Surely that chariot-maker must have been someone else at that time?’

Na kho panetaṁ, bhikkhave, evaṁ daṭṭhabbaṁ. but it shouldn’t be seen in that way. But you should not see it like that.

Ahaṁ tena samayena so rathakāro ahosiṁ. I myself was the chariot maker on that occasion. I myself was the chariot-maker at that time.

Tadāhaṁ, bhikkhave, kusalo dāruvaṅkānaṁ dārudosānaṁ dārukasāvānaṁ. I was skilled in dealing with the crookedness, the faults, the flaws of wood. Then I was skilled in the crooks, flaws, and defects of wood.

Etarahi kho panāhaṁ, bhikkhave, arahaṁ sammāsambuddho kusalo kāyavaṅkānaṁ kāyadosānaṁ kāyakasāvānaṁ, kusalo vacīvaṅkānaṁ vacīdosānaṁ vacīkasāvānaṁ, kusalo manovaṅkānaṁ manodosānaṁ manokasāvānaṁ. Now I am a worthy one, rightly self-awakened, skilled in dealing with the crookedness, faults, & flaws of bodily action; skilled in dealing with the crookedness, faults, & flaws of verbal action; skilled in dealing with the crookedness, faults, & flaws of mental action. Now that I am a perfected one, a fully awakened Buddha, I am skilled in the crooks, flaws, and defects of actions by body, speech, and mind.

Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko appahīno kāyadoso kāyakasāvo, vacīvaṅko appahīno vacīdoso vacīkasāvo, manovaṅko appahīno manodoso manokasāvo, evaṁ papatitā te, bhikkhave, imasmā dhammavinayā, seyyathāpi taṁ cakkaṁ chahi divasehi niṭṭhitaṁ. “Any monk or nun in whom the crookedness, faults, & flaws of bodily action are not abandoned; the crookedness, faults, & flaws of verbal action are not abandoned; the crookedness, faults, & flaws of mental action are not abandoned has fallen away from this Dhamma & Vinaya, just like the wheel that took six days to finish. Whatever monk or nun has not given up the crooks, flaws, and defects of body, speech, and mind has fallen from the teaching and training, just like the wheel that was finished in six days.

Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko pahīno kāyadoso kāyakasāvo, vacīvaṅko pahīno vacīdoso vacīkasāvo, manovaṅko pahīno manodoso manokasāvo, evaṁ patiṭṭhitā te, bhikkhave, imasmiṁ dhammavinaye, seyyathāpi taṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi. But any monk or nun in whom the crookedness, faults, & flaws of bodily action are abandoned; the crookedness, faults, & flaws of verbal action are abandoned; the crookedness, faults, & flaws of mental action are abandoned stands firm in this Dhamma & Vinaya, just like the wheel that took six months minus six days to finish. Whatever monk or nun has given up the crooks, flaws, and defects of body, speech, and mind is established in the teaching and training, just like the wheel that was finished in six days less than six months.

Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: “Thus you should train yourselves: So you should train like this:

‘kāyavaṅkaṁ pajahissāma kāyadosaṁ kāyakasāvaṁ, vacīvaṅkaṁ pajahissāma vacīdosaṁ vacīkasāvaṁ, manovaṅkaṁ pajahissāma manodosaṁ manokasāvan’ti. ‘We will abandon crookedness, faults, & flaws in bodily action. We will abandon crookedness, faults, & flaws in verbal action. We will abandon crookedness, faults, & flaws in mental action.’ ‘We will give up the crooks, flaws, and defects of body, speech, and mind.’

Evañhi vo, bhikkhave, sikkhitabban”ti. That’s how you should train yourselves.” That’s how you should train.”

Pañcamaṁ.

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