English
But as a sixth [argument], venerable sir, King Payasi [presented] virtuous ascetics and brahmins, of good conduct, desiring to live, not desiring to die... Desiring happiness, averse to suffering, he showed a method of proof and established his own view. But Venerable Kumārakassapa, by the simile of a pregnant woman, having thoroughly refuted that wrong view with the Dhamma, established the Dhamma view. Good, good, friend! Indeed, good, friend, that Venerable Kumārakassapa, having shown the simile of a pregnant woman, rejected that wrong view and established the Dhamma view. Now then, friend, what kind of method of proof did King Pāyāsi show for the seventh time to establish his own view? And how did Venerable Kumārakassapa, having thoroughly refuted that wrong view with the Dhamma, establish the Dhamma view? But for the seventh time, venerable sir, King Pāyāsi, showing the method of proof of a man killed by being put into a pot, established his own view. And Venerable Kumārakassapa, by the simile of a dream, having thoroughly refuted that wrong view with the Dhamma, established the Dhamma view. Good, good, friend! Indeed, good, friend, that Venerable Kumārakassapa, having shown the simile of a dream, having thoroughly refuted the arisen wrong view with the Dhamma, established the Dhamma view. Now then, friend, King Pāyāsi, having spoken what should be spoken for the eighth and ninth times, what kind of method of proof did he show for the tenth time to establish his own view? And how did Venerable Kumārakassapa with the Dhamma make him abandon that wrong view? For the eighth and ninth times, venerable sir, King Pāyāsi, having shown this or that method, established his own view. But for the tenth time, venerable sir, King Pāyāsi, showing the method of proof of a man killed by cutting off his skin and so on, established his own view. And Venerable Kumārakassapa, by the simile of the fire-worshipping ascetic, having thoroughly refuted that wrong view with the Dhamma, established the Dhamma view. Abandon, O King, that evil view! That. Abandon, O prince, that evil view. Good, good, friend, Indeed, good, friend, that Venerable Kumārakassapa, having shown a suitable simile, caused him to abandon that evil wrong view, which would be for his long-term welfare and happiness. Question – Friend, when Venerable Kumārakassapa, in the manner of questions and answers on the previous day, having shown Prince Pāyāsi the simile of the fire-worshipping ascetic, caused him to abandon that evil view, what kind of opposing speech did he utter, not heeding the elder's words? And how did the elder, with a heart cool with compassion, having shown yet another simile, cause him to abandon that evil view? Answer – Venerable sir, when Venerable Kumārakassapa, having shown Prince Pāyāsi the simile of the fire-worshipping ascetic, caused him to abandon that evil view, he uttered opposing speech such as: "Although Venerable Kassapa says thus, yet I am unable to abandon this evil view." And the elder, Venerable Kumārakassapa, venerable sir, having shown the simile of the two caravan leaders, caused him to abandon that evil wrong doctrine. Good, good, friend, Indeed, good, friend, that Venerable Kumārakassapa, having shown Prince Pāyāsi even the simile of the two caravan leaders, caused him to abandon that evil view, for that would be for his and his followers' long-term welfare and happiness. Question – Thus, friend, when Venerable Kumārakassapa, with the many similes already mentioned, and with other similes like that of the dung-carrier and the dice-player, caused that evil view to be abandoned, what kind of opposing speech did he utter, by way of a final rejection, not heeding the elder's words? And how did the elder, with a heart cool with compassion, having shown even a final simile, cause him to abandon that evil view? Answer – Venerable sir, Prince Pāyāsi, when the elder thus with various similes, regarding that... Even when the evil view was made to be relinquished, he spoke words of opposition to the elder in the former manner. And the elder, venerable sir, showing the latter simile of the hemp-bundle, with a heart cooled by compassion, made him relinquish that evil view. Excellent, excellent, friend! Indeed, friend, it is excellent that Venerable Kumārakassapa, even by showing the simile of the hemp-bundle to King Pāyāsi, made him relinquish that evil view. For that would be for the long-term welfare and happiness of him and his followers. Question: Now, friend, when this latter simile of the hemp-bundle was shown, King Pāyāsi, being pleased with this Dhamma and Discipline through the power of the elder's Dhamma teaching, what kind of expression of pleasure did he make? And how did he ask Venerable Kumārakassapa for instruction? And how did Venerable Kumārakassapa instruct him? Answer: And venerable sir, when this simile was shown, King Pāyāsi made an expression of pleasure in this Dhamma and Discipline through the Dhamma teaching of Venerable Kumārakassapa, saying, "Indeed, venerable Kassapa, I was already pleased and delighted by the former simile," and so on. "And I, venerable Kassapa, wish to offer a great sacrifice. May venerable Kassapa instruct me, for my long-term welfare and happiness." Thus King Pāyāsi asked Venerable Kumārakassapa for instruction. And venerable sir, Venerable Kumārakassapa, showing the non-great fruitfulness of a gift given to the immoral by the simile of seeds sown in bad soil and barren ground, and showing the great fruitfulness of a gift given to the virtuous by the simile of seeds sown in good soil and fertile ground, instructed King Pāyāsi. Question: And how, friend, did King Pāyāsi give gifts? And what was his destiny thereafter? Answer: Venerable sir, King Pāyāsi gave gifts disrespectfully, he gave gifts not with his own hand, he gave gifts without consideration, he gave gifts as if casting them away. Having given gifts disrespectfully, having given gifts not with his own hand, having given gifts without consideration... Having given a gift that was done, having given a gift that was thrown away, after the breaking up of the body, after death, he was reborn into the companionship of the Devas of the Four Great Kings, into an empty Serīsaka mansion. Question – By that Blessed One, friend, who knows and sees, the Arahant, the Perfectly Self-Awakened One, the first Pāthiya Sutta in the Pāthiya Section, where, concerning whom, and on what occasion was it spoken? Answer – In the Mallan village named Anupiya, sir, it was spoken concerning the wanderer Bhaggavagotta. The wanderer Bhaggavagotta, sir, said this to the Blessed One: "Some days ago, sir, earlier than that, Sunakkhatta, the Licchavi's son, came to where I was. Having come, he said this to me: 'Bhaggava, the Blessed One has now been rejected by me. I no longer live for the purpose of the Blessed One.' Is that so, sir, just as Sunakkhatta, the Licchavi's son, said?" On that occasion, sir, it was spoken. The Udumbarika Sutta Question – The Udumbarika Sutta, friend, by the Blessed One, where, concerning whom, and on what occasion was it spoken? Answer – In Rājagaha, sir, it was spoken concerning the wanderer Nigrodha. The wanderer Nigrodha, sir, behind the Blessed One's back, spoke various kinds of false talk concerning the Blessed One himself. On that occasion, it was spoken. The Cakkavatti Sutta Question – The Cakkavatti Sutta, friend, by the Blessed One, where, concerning whom, and on what occasion was it spoken? Answer – In the Magadhan village of Mātulā, sir, concerning many bhikkhus, it was spoken by the Blessed One, by way of a discourse, according to his own intention. The Aggañña Sutta Question – The Aggañña Sutta, friend, by the Blessed One, where, concerning whom, and on what occasion was it spoken? Answer – In Sāvatthī, sir, at the Pubbārāma, in Migāramātupāsāda, it was spoken concerning the renunciate Vāseṭṭha. The brahmins, sir, when Vāseṭṭha and Bhāradvāja had gone forth, reviled and abused them with their own kind of abuse... fully, not partially, on that matter, venerable sir, it was spoken. Question: And where, friends, by whom, was the Sampasādanīya Sutta spoken? Answer: In Nāḷandā, venerable sir, in the Pāvārika Mango Grove, by the venerable Sāriputta, it was spoken. Pāsādika Sutta Question: And where, friends, by the Blessed One, concerning whom, on what matter, was the Pāsādika Sutta spoken? Answer: Among the Sakyans, venerable sir, in Vedhañña, in the Sakyans' Mango Grove, in the mansion, concerning Cunda the novice, it was spoken. Cunda the novice, venerable sir, in Pāvā, reported to the venerable Ānanda the reason for the Nigaṇṭhas being divided, having become two-sided, having become quarrelsome, having become contentious, having fallen into dispute, assailing each other with verbal spears, upon the death of Nigaṇṭha Nāṭaputta. And the venerable Ānanda, venerable sir, reported this matter to the Blessed One. On that matter, venerable sir, it was spoken. Lakkhaṇa Sutta Question: And where, friends, by the Blessed One, was the Lakkhaṇa Sutta spoken? Answer: In Sāvatthī, venerable sir, in the Jetavana Great Monastery, it was spoken. Siṅgāla Sutta Question: And where, friends, by the Blessed One, concerning whom, on what matter, was the Siṅgāla Sutta spoken? Answer: In Rājagaha, venerable sir, concerning Siṅgāla, the householder's son, it was spoken. Siṅgāla, the householder's son, venerable sir, having risen early, having left Rājagaha, with wet clothes, with wet hair, with joined palms, saluted the cardinal directions: the eastern direction, the southern direction, the western direction, the northern direction, the downward direction, the upward direction. On that matter, venerable sir, it was spoken. Āṭānāṭiya Sutta Question: And where, friends, by the Blessed One, on what matter, was the Āṭānāṭiya Sutta spoken?