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Saṁyutta Nikāya 1.50 Linked Discourses 1.50
5. Ādittavagga 5. On Fire
Ghaṭīkārasutta With Ghaṭīkāra Ghaṭikara
“Avihaṁ upapannāse, “Seven mendicants reborn in Aviha This discourse, with more background, is also at SN 2.24. | Aviha is one of the realms in which non-returners are born. The speaker is announcing that these seven have become perfected ones in that realm.[The devatā Ghaṭikara:] “Reborn in Aviha
vimuttā satta bhikkhavo; have been freed. Seven bhikkhus have been fully liberated.
Rāgadosaparikkhīṇā, With the complete ending of greed and hate, With lust and hatred utterly destroyed,
tiṇṇā loke visattikan”ti. they’ve crossed over clinging to the world.” They have crossed over attachment to the world. ”
“Ke ca te ataruṁ paṅkaṁ, “Who are those who’ve crossed the bog, The Blessed One: “And who are those who crossed the swamp,
maccudheyyaṁ suduttaraṁ; Death’s dominion so hard to pass? The realm of Death so hard to cross?
Ke hitvā mānusaṁ dehaṁ, Who, after leaving behind the human body, I follow Bodhi in using the BJT readings, with variants in notes.Who, having left the human body,
dibbayogaṁ upaccagun”ti. have risen above celestial yokes?” Have overcome the celestial bond?”
“Upako palagaṇḍo ca, “Upaka and Palagaṇḍa, An Ājīvaka ascetic named Upaka met the Buddha shortly after his awakening, but was unconvinced (MN 26:25.1); the commentary says that this was he. Another Upaka, a layman, encounters the Buddha at AN 4.188. | Palagaṇḍa means “mason”, but no one of that name is known.Ghaṭikara: “Upaka and Palagaṇḍa,
pukkusāti ca te tayo; and Pukkusāti, these three; The story of Pukkusāti is told in MN 140.With Pukkusati—these are three.
Bhaddiyo khaṇḍadevo ca, Bhaddiya and Bhaddadeva, Several mendicants named Bhaddiya are known, but they are arahants so it does not fit. A Licchavī layman of the same name appears in AN 4.193, but there is no indication he went forth. | Bhaddadeva (khaṇḍadeva) is otherwise unknown.Then Bhaddiya and Bhaddadeva,
bāhuraggi ca siṅgiyo; and Bāhudanti and Piṅgiya. Bāhudanti (bāhuraggi, bahunandi) is also a name of Indra, the “son of Bahudantī”. | Piṅgiya (siṅgiya) is probably the brahmin ascetic who features in Snp 5.17.And Bahudanti and Piṅgiya.
Te hitvā mānusaṁ dehaṁ, They, after leaving behind the human body, These, having left the human body,
dibbayogaṁ upaccagun”ti. have risen above celestial yokes.” Have overcome the celestial bond. ”
“Kusalī bhāsasī tesaṁ, “You speak well of them, The Blessed One: “Good is the word you speak of them,
mārapāsappahāyinaṁ; who have let go the snares of Māra. Of those who have abandoned Mara’s snares.
Kassa te dhammamaññāya, Whose teaching did they understand Whose Dhamma was it that they understood
acchiduṁ bhavabandhanan”ti. to cut the bonds of rebirth?” Whereby they cut through the bondage of existence?”
“Na aññatra bhagavatā, “None other than the Blessed One! Ghaṭikara: “It was not apart from the Blessed One!
nāññatra tava sāsanā; None other than your instruction! It was not apart from your Teaching!
Yassa te dhammamaññāya, It was your teaching that they understood By having understood your Dhamma
acchiduṁ bhavabandhanaṁ. to cut the bonds of rebirth. They cut through the bondage of existence.
Yattha nāmañca rūpañca, Where name and form “Where name-and-form ceases,
asesaṁ uparujjhati; cease with no residue left behind; Stops without remainder:
Taṁ te dhammaṁ idhaññāya, understanding this teaching, By understanding that Dhamma here
acchiduṁ bhavabandhanan”ti. they cut the bonds of rebirth.” They cut through the bondage of existence.
“Gambhīraṁ bhāsasī vācaṁ, “The words you say are deep, ” The Blessed One:“Deep is the speech you utter,
dubbijānaṁ sudubbudhaṁ; hard to understand, so very hard to wake up to. Hard to understand, very hard to grasp.
Kassa tvaṁ dhammamaññāya, Whose teaching did you understand Having understood whose Dhamma
vācaṁ bhāsasi īdisan”ti. that you can say such things?” Do you utter such speech?”
“Kumbhakāro pure āsiṁ, “In the past I was a potter This story is told in detail in MN 81.Ghaṭikara: “In the past I was the potter,
vekaḷiṅge ghaṭīkaro; in Vebhaliṅga named Ghaṭīkāra. Ghaṭikara in Vehaḷiṅga.
Mātāpettibharo āsiṁ, I took care of my parents I supported my mother and father then
kassapassa upāsako. as a lay follower of Buddha Kassapa. As a lay follower of the Buddha Kassapa.
Virato methunā dhammā, I refrained from sexual intercourse, “I abstained from sexual intercourse,
brahmacārī nirāmiso; I was chaste, spiritual. I was celibate, free from carnal ties.
Ahuvā te sagāmeyyo, We lived in the same village; I was your fellow villager,
ahuvā te pure sakhā. in the past I was your comrade. In the past I was your friend.
Sohamete pajānāmi, I am the one who understands “I am the one who knows
vimutte satta bhikkhavo; that these seven mendicants have been freed. These seven liberated bhikkhus,
Rāgadosaparikkhīṇe, With the complete ending of greed and hate, Who with lust and hatred utterly destroyed
tiṇṇe loke visattikan”ti. they’ve crossed over clinging to the world.” Have crossed over attachment to the world. ”
“Evametaṁ tadā āsi, “That’s exactly how it was, The Blessed One: “Just so it was at that time,
yathā bhāsasi bhaggava; just as you say, Bhaggava. The Buddha calls him by his clan name, as the Buddha Kassapa does at MN 81:19.3.As you say, O Bhaggava:
Kumbhakāro pure āsi, In the past you were a potter In the past you were the potter,
vekaḷiṅge ghaṭīkaro; in Vebhaliṅga named Ghaṭīkāra. Ghaṭikara in Vehaḷiṅga.
Mātāpettibharo āsi, You took care of your parents You supported your mother and father then
kassapassa upāsako. as a lay follower of Buddha Kassapa. As a lay follower of the Buddha Kassapa.
Virato methunā dhammā, You refrained from sexual intercourse, “You abstained from sexual intercourse,
brahmacārī nirāmiso; you were chaste, spiritual. You were celibate, free from carnal ties.
Ahuvā me sagāmeyyo, We lived in the same village; You were my fellow villager,
ahuvā me pure sakhā”ti. in the past you were my comrade.” In the past you were my friend. ”
“Evametaṁ purāṇānaṁ, That’s how it was The commentary says that this verse was added by the redactors.Such was the meeting that took place
sahāyānaṁ ahu saṅgamo; when those friends of old met again. Between those friends from the past,
Ubhinnaṁ bhāvitattānaṁ, Both of them were evolved, Both now inwardly developed,
sarīrantimadhārinan”ti. bearing their final body. This confirms that Ghaṭīkāra, too, had realized arahantship in his final birth in Aviha. This explains how he was able to know that the others were arahants.Bearers of their final bodies.
Ādittavaggo pañcamo.
Tassuddānaṁ
Ādittaṁ kiṁdadaṁ annaṁ,
ekamūlaanomiyaṁ;
Accharāvanaropajetaṁ,
maccharena ghaṭīkaroti.