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Saṁyutta Nikāya 42.6 Linked Discourses 42.6
1. Gāmaṇivagga 1. Chiefs
Asibandhakaputtasutta With Asibandhaka’s Son
Ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. At one time the Buddha was staying near Nāḷandā in Pāvārika’s Mango Grove. Pāvārika means “blanket-weaver”. Places were often named for their primary economic activity. Probably there was a community of blanket weavers and the park was owned by their leading merchant. See too note at MN 56:2.1.
Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: Then Asibandhaka’s son the chief went up to the Buddha, bowed, sat down to one side, and said to him: Asibandhaka’s son appears in each discourse up to SN 42.9. His father’s name “Swordstrap”, following on the previous discourses, suggests a military connection (cf. asibaddha, “sword-strapped”, Śāṅkhāyana Śrautasūtra 14.22.20); but the texts do not confirm this.
“brāhmaṇā, bhante, pacchā bhūmakā kāmaṇḍalukā sevālamālikā udakorohakā aggiparicārakā. “Sir, there are western brahmins garlanded with aquatic flowers who carry pitchers, immerse themselves in water, and serve the sacred flame. The “western brahmins” (brāhmaṇā pacchā bhūmakā) hail from lands such as Kuru and Pañcālā or further west to Gandhārā. They are depicted as adherents of ritualism, in contrast with the brahmins of the lands of the Buddha, especially Kosala, who were more aligned with the contemplative and philosophical teachings of the Upaniṣads. This tension is felt in the Upaniṣads themselves, as Yājñavalkya is accused of flouting the teachings of the Vedic scholars of Kuru and Pañcālā (Bṛhadāraṇyaka Upaniṣad 3.9.19). | A “pitcher” (kāmaṇḍalu) of water was carried at all times to ensure personal hygiene (Manu 4.36). | I have not been able to identify the practice of “garlanding with aquatic flowers” (sevālamālikā). The term appears a couple of times in the Harivaṁsa (śaivālamala), but of trees (55.53) or a disheveled woman (83.38), where it seems to mean “moss”. It seems unlikely that brahmins would smear moss on themselves. The commentary says, “Bright and early, having taken sevāla or lotus, etc. from the water, they make a decorative garland for the sake of identifying those who believe in purification by water.” The emphasis on collecting the flowers at dawn hints at a connection with the Sun, who rises from the ocean each day (cf. Sāhityakaumudī 10.258). The malicious yakkha of DN 23:23.13 intimates the presence of water with his garland of yellow lotus (kumudamāli); he appears on a trade journey, probably to the west. The plant was probably a kind of Vallisneria, which grows profusely underwater, sending its small white flowers to the surface.
Te mataṁ kālaṅkataṁ uyyāpenti nāma saññāpenti nāma saggaṁ nāma okkāmenti. When someone has passed away, oh! they lift them up, send them well, and convey them to heaven. I take the particle nāma here as indicating wonder. | Resolve saññāpenti as saṁ yāpenti, “they send them well”.
Bhagavā pana, bhante, arahaṁ sammāsambuddho pahoti tathā kātuṁ yathā sabbo loko kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyā”ti? But what about the Blessed One, the perfected one, the fully awakened Buddha: is he able to ensure that the whole world will be reborn in a good place, a heavenly realm when their body breaks up, after death?”
“Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsīti. “Well then, chief, I’ll ask you about this in return, and you can answer as you like.
Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief?
idhassa puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. Take a person who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view.
Tamenaṁ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: A large crowd were to come together to offer up supplication and entreaty, circumambulating them with cupped palms and saying: For “supplication” (āyācana) see too AN 5.43:3.1 and DN 13:16.2. | For anuparisakkeyya (“circumambulate”), see Sanskrit ṣvaṣk, “go, move”.
‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatū’ti. ‘When this person’s body breaks up, after death, may they be reborn in a good place, a heavenly realm!’
Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief?
api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyā”ti? Would that person be reborn in heaven because of their supplications?” The Buddha argues that personal action rather than religious ritual determines rebirth.
“No hetaṁ, bhante”. “No, sir.”
“Seyyathāpi, gāmaṇi, puriso mahatiṁ puthusilaṁ gambhīre udakarahade pakkhipeyya. “Chief, suppose a person were to throw a broad rock into a deep lake.
Tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: And a large crowd were to come together to offer up supplication and entreaty, circumambulating it with cupped palms, and saying:
‘ummujja, bho puthusile, uplava, bho puthusile, thalamuplava, bho puthusile’ti. ‘Rise, good rock! Float, good rock! Float to shore, good rock!’
Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief?
api nu sā puthusilā mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā ummujjeyya vā uplaveyya vā thalaṁ vā uplaveyyā”ti? Would that broad rock rise up or float because of their supplications?”
“No hetaṁ, bhante”. “No, sir.”
“Evameva kho, gāmaṇi, yo so puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. “In the same way, take a person who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view.
Kiñcāpi taṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: Even though a large crowd were to come together to offer up supplication and entreaty …
‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatū’ti, atha kho so puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief?
idhassa puriso pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko. Take a person who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, with right view.
Tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: And a large crowd were to come together to offer up supplication and entreaty, circumambulating them with cupped palms and saying:
‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatū’ti. ‘When this person’s body breaks up, after death, may they be reborn in a place of loss, a bad place, the underworld, hell!’
Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief?
api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyā”ti? Would that person be reborn in hell because of their supplications?”
“No hetaṁ, bhante”. “No, sir.”
“Seyyathāpi, gāmaṇi, puriso sappikumbhaṁ vā telakumbhaṁ vā gambhīre udakarahade ogāhetvā bhindeyya. Tatra yāssa sakkharā vā kaṭhalā vā sā adhogāmī assa; yañca khvassa tatra sappi vā telaṁ vā taṁ uddhaṁ gāmi assa. “Chief, suppose a person were to sink a pot of ghee or oil into a deep lake and break it open. Its shards and chips would sink down, while the ghee or oil in it would rise up. At Chāndogya Upaniṣad 6.6.2–3, Uddālaka compares the ghee that arises as curd is churned to the mind.
Tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: And a large crowd were to come together to offer up supplication and entreaty, circumambulating it with cupped palms and saying:
‘osīda, bho sappitela, saṁsīda, bho sappitela, adho gaccha, bho sappitelā’ti. ‘Sink, good ghee or oil! Descend, good ghee or oil! Go down, good ghee or oil!’
Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief?
api nu taṁ sappitelaṁ mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā osīdeyya vā saṁsīdeyya vā adho vā gaccheyyā”ti? Would that ghee or oil sink and descend because of their supplications?”
“No hetaṁ, bhante”. “No, sir.”
“Evameva kho, gāmaṇi, yo so puriso pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu, abyāpannacitto, sammādiṭṭhiko, “In the same way, take a person who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, with right view.
kiñcāpi taṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya: Even though a large crowd were to come together to offer up supplication and entreaty …
‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatū’ti, atha kho so puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyā”ti. when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.”
Evaṁ vutte, asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: When he said this, Asibandhaka’s son the chief said to the Buddha,
“abhikkantaṁ, bhante …pe… “Excellent, sir! …
ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
Chaṭṭhaṁ.