“Even though the worthy Kassapa says this, still I think that there is no afterlife.”
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Can you prove it?”
“Atthi pana, rājañña, pariyāyo …pe…
“I can.”
atthi, bho kassapa, pariyāyo …pe…
“How, exactly, chieftain?”
yathā kathaṁ viya, rājaññā”ti?
“Well, I see ascetics and brahmins who are ethical, of good character, who want to live and don’t want to die, who want to be happy and recoil from pain. I think to myself, ‘If those ascetics and brahmins knew that things were going to be better for them after death, they’d drink poison, take their lives, hang themselves, or throw themselves off a cliff. They mustn’t know that things are going to be better for them after death. That’s why they are ethical, of good character, wanting to live and not wanting to die, wanting to be happy and recoiling from pain.’ This is the method by which I prove that there is no afterlife.”
“Idhāhaṁ, bho kassapa, passāmi samaṇabrāhmaṇe sīlavante kalyāṇadhamme jīvitukāme amaritukāme sukhakāme dukkhapaṭikūle. Tassa mayhaṁ, bho kassapa, evaṁ hoti— sace kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā evaṁ jāneyyuṁ: ‘ito no matānaṁ seyyo bhavissatī’ti. Idānime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā visaṁ vā khādeyyuṁ, satthaṁ vā āhareyyuṁ, ubbandhitvā vā kālaṁ kareyyuṁ, papāte vā papateyyuṁ. Yasmā ca kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā na evaṁ jānanti: ‘ito no matānaṁ seyyo bhavissatī’ti, tasmā ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā jīvitukāmā amaritukāmā sukhakāmā dukkhapaṭikūlā attānaṁ na mārenti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
2.6. The Simile of the Pregnant Woman
2.6. Gabbhinīupamā
“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.
“Tena hi, rājañña, upamaṁ te karissāmi. Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
Once upon a time, a certain brahmin had two wives. One had a son ten or twelve years of age, while the other was pregnant and about to give birth. Then the brahmin passed away.
Bhūtapubbaṁ, rājañña, aññatarassa brāhmaṇassa dve pajāpatiyo ahesuṁ. Ekissā putto ahosi dasavassuddesiko vā dvādasavassuddesiko vā, ekā gabbhinī upavijaññā. Atha kho so brāhmaṇo kālamakāsi.
So the youth said to his mother’s co-wife, ‘Madam, all the money, grain, silver, and gold is mine, and you get nothing. Transfer to me my father’s inheritance.’
Atha kho so māṇavako mātusapattiṁ etadavoca: ‘yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ; natthi tuyhettha kiñci. Pitu me, bhoti, dāyajjaṁ niyyādehī’ti.
But the brahmin lady said, ‘Wait, my dear, until I give birth. If it’s a boy, one portion shall be his. If it’s a girl, she will be your reward.’
Evaṁ vutte, sā brāhmaṇī taṁ māṇavakaṁ etadavoca: ‘āgamehi tāva, tāta, yāva vijāyāmi. Sace kumārako bhavissati, tassapi ekadeso bhavissati; sace kumārikā bhavissati, sāpi te opabhoggā bhavissatī’ti.
But for a second time, and a third time, the youth insisted that the entire inheritance must be his.
Dutiyampi kho so māṇavako mātusapattiṁ etadavoca: ‘yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ; natthi tuyhettha kiñci. Pitu me, bhoti, dāyajjaṁ niyyādehī’ti. Dutiyampi kho sā brāhmaṇī taṁ māṇavakaṁ etadavoca: ‘āgamehi tāva, tāta, yāva vijāyāmi. Sace kumārako bhavissati, tassapi ekadeso bhavissati; sace kumārikā bhavissati sāpi te opabhoggā bhavissatī’ti. Tatiyampi kho so māṇavako mātusapattiṁ etadavoca: ‘yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ; natthi tuyhettha kiñci. Pitu me, bhoti, dāyajjaṁ niyyādehī’ti.
So the brahmin lady took a knife, went to her bedroom, and sliced open her belly, thinking, ‘Until I give birth—whether it’s a boy or a girl!’ She destroyed her own life and that of the fetus, as well as any wealth.
Atha kho sā brāhmaṇī satthaṁ gahetvā ovarakaṁ pavisitvā udaraṁ opādesi: ‘yāva vijāyāmi yadi vā kumārako yadi vā kumārikā’ti. Sā attānañceva jīvitañca gabbhañca sāpateyyañca vināsesi.
Being foolish and incompetent, she sought an inheritance irrationally and fell to ruin and disaster. In the same way, chieftain, being foolish and incompetent, you’re seeking the other world irrationally and will fall to ruin and disaster, just like that brahmin lady. Good ascetics and brahmins don’t force what is unripe to ripen; rather, they wait for it to ripen. For the life of astute ascetics and brahmins is beneficial. So long as they remain, good ascetics and brahmins brim with merit, and act for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. By this method, too, it ought to be proven that there is an afterlife.”
Yathā taṁ bālā abyattā anayabyasanaṁ āpannā ayoniso dāyajjaṁ gavesantī, evameva kho tvaṁ, rājañña, bālo abyatto anayabyasanaṁ āpajjissasi ayoniso paralokaṁ gavesanto; seyyathāpi sā brāhmaṇī bālā abyattā anayabyasanaṁ āpannā ayoniso dāyajjaṁ gavesantī. Na kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā apakkaṁ paripācenti; api ca paripākaṁ āgamenti. Paṇḍitānaṁ attho hi, rājañña, samaṇabrāhmaṇānaṁ sīlavantānaṁ kalyāṇadhammānaṁ jīvitena. Yathā yathā kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā ciraṁ dīghamaddhānaṁ tiṭṭhanti tathā tathā bahuṁ puññaṁ pasavanti, bahujanahitāya ca paṭipajjanti bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Imināpi kho te, rājañña, pariyāyena evaṁ hotu: ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Even though the worthy Kassapa says this, still I think that there is no afterlife.”
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Can you prove it?”
“Atthi pana, rājañña, pariyāyo …pe…
“I can.”
atthi, bho kassapa, pariyāyo …pe…
“How, exactly, chieftain?”
yathā kathaṁ viya, rājaññā”ti?
“Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them, ‘Well then, worthy sir, place this man in a pot while he’s still alive. Close up the mouth, bind it up with damp leather, and seal it with a thick coat of damp clay. Then lift it up on a stove and light the fire.’ They agree, and do what I ask. When we know that that man has passed away, we lift down the pot and break it open, uncover the mouth, and slowly peek inside, thinking, ‘Hopefully we’ll see his soul escaping.’ But we don’t see his soul escaping. This is how I prove that there is no afterlife.”
“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: ‘ayaṁ te, bhante, coro āgucārī; imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti. Tyāhaṁ evaṁ vadāmi: ‘tena hi, bho, imaṁ purisaṁ jīvantaṁyeva kumbhiyā pakkhipitvā mukhaṁ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṁ karitvā uddhanaṁ āropetvā aggiṁ dethā’ti. Te me ‘sādhū’ti paṭissutvā taṁ purisaṁ jīvantaṁyeva kumbhiyā pakkhipitvā mukhaṁ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṁ karitvā uddhanaṁ āropetvā aggiṁ denti. Yadā mayaṁ jānāma ‘kālaṅkato so puriso’ti, atha naṁ kumbhiṁ oropetvā ubbhinditvā mukhaṁ vivaritvā saṇikaṁ nillokema: ‘appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti. Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
2.7. The Simile of the Dream
2.7. Supinakaupamā
“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like. Do you recall ever having a midday nap and seeing delightful parks, woods, meadows, and lotus ponds in a dream?”
“Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṁ byākareyyāsi. Abhijānāsi no tvaṁ, rājañña, divā seyyaṁ upagato supinakaṁ passitā ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan”ti?
“I do, worthy Kassapa.”
“Abhijānāmahaṁ, bho kassapa, divāseyyaṁ upagato supinakaṁ passitā ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan”ti.
“At that time were you guarded by hunchbacks, dwarves, coquettes, and maidens?”
“Rakkhanti taṁ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti?
“I was.”
“Evaṁ, bho kassapa, rakkhanti maṁ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti.
“But did they see your soul entering or leaving?”
“Api nu tā tuyhaṁ jīvaṁ passanti pavisantaṁ vā nikkhamantaṁ vā”ti?
“No they did not.”
“No hidaṁ, bho kassapa”.
“So if they couldn’t even see your soul entering or leaving while you were still alive, how could you see the soul of a dead man? By this method, too, it ought to be proven that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”
“Tā hi nāma, rājañña, tuyhaṁ jīvantassa jīvantiyo jīvaṁ na passissanti pavisantaṁ vā nikkhamantaṁ vā. Kiṁ pana tvaṁ kālaṅkatassa jīvaṁ passissasi pavisantaṁ vā nikkhamantaṁ vā. Imināpi kho te, rājañña, pariyāyena evaṁ hotu: ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Even though the worthy Kassapa says this, still I think that there is no afterlife.”
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Can you prove it?”
“Atthi pana, rājañña, pariyāyo …pe…
“I can.”
“atthi, bho kassapa, pariyāyo …pe…
“How, exactly, chieftain?”
yathā kathaṁ viya, rājaññā”ti?
“Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them, ‘Well then, worthy sir, weigh this man with scales while he’s still alive. Then strangle him with a bowstring, and when he’s dead, weigh him again.’ They agree, and do what I ask. So long as they are alive, they’re lighter, softer, more flexible. But when they die they become heavier, stiffer, less flexible. This is how I prove that there is no afterlife.”
“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: ‘ayaṁ te, bhante, coro āgucārī; imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti. Tyāhaṁ evaṁ vadāmi: ‘tena hi, bho, imaṁ purisaṁ jīvantaṁyeva tulāya tuletvā jiyāya anassāsakaṁ māretvā punadeva tulāya tulethā’ti. Te me ‘sādhū’ti paṭissutvā taṁ purisaṁ jīvantaṁyeva tulāya tuletvā jiyāya anassāsakaṁ māretvā punadeva tulāya tulenti. Yadā so jīvati, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā pana so kālaṅkato hoti tadā garutaro ca hoti patthinnataro ca akammaññataro ca. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
2.8. The Simile of the Hot Iron Ball
2.8. Santattaayoguḷaupamā
“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose a person was to heat an iron ball all day until it was burning, blazing, and glowing, and then they weigh it with scales. After some time, when it had cooled and become quenched, they’d weigh it again. When would that iron ball be lighter, softer, and more workable—when it’s burning or when it’s cool?”
“Tena hi, rājañña, upamaṁ te karissāmi. Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Seyyathāpi, rājañña, puriso divasaṁ santattaṁ ayoguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ tulāya tuleyya. Tamenaṁ aparena samayena sītaṁ nibbutaṁ tulāya tuleyya. Kadā nu kho so ayoguḷo lahutaro vā hoti mudutaro vā kammaññataro vā, yadā vā āditto sampajjalito sajotibhūto, yadā vā sīto nibbuto”ti?
“So long as the iron ball is full of heat and air—burning, blazing, and glowing—it’s lighter, softer, and more workable. But when it lacks heat and air—cooled and quenched—it’s heavier, stiffer, and less workable.”
“Yadā so, bho kassapa, ayoguḷo tejosahagato ca hoti vāyosahagato ca āditto sampajjalito sajotibhūto, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā pana so ayoguḷo neva tejosahagato hoti na vāyosahagato sīto nibbuto, tadā garutaro ca hoti patthinnataro ca akammaññataro cā”ti.
“In the same way, so long as this body is full of life and warmth and consciousness it’s lighter, softer, and more flexible. But when it lacks life and warmth and consciousness it’s heavier, stiffer, and less flexible. By this method, too, it ought to be proven that there is an afterlife.”
“Evameva kho, rājañña, yadāyaṁ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā panāyaṁ kāyo neva āyusahagato hoti na usmāsahagato na viññāṇasahagato tadā garutaro ca hoti patthinnataro ca akammaññataro ca. Imināpi kho te, rājañña, pariyāyena evaṁ hotu: ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Even though the worthy Kassapa says this, still I think that there is no afterlife.”
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Can you prove it?”
“Atthi pana, rājañña, pariyāyo …pe…
“I can.”
atthi, bho kassapa, pariyāyo …pe…
“How, exactly, chieftain?”
yathā kathaṁ viya, rājaññā”ti?
“Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them, ‘Well then, worthy sir, take this man’s life without damaging his outer skin, inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see his soul escaping.’ They agree, and do what I ask. When he’s nearly dead, I tell them to lay him on his back in hope of seeing his soul escape. They do so. But we don’t see his soul escaping. I tell them to lay him bent over, to lay him on his side, to lay him on the other side; to stand him upright, to stand him upside down; to strike him with fists, stones, rods, and swords; and to give him a good shaking in hope of seeing his soul escape. They do all these things. But we don’t see his soul escaping. For him the eye itself is present, and so are those sights. Yet he does not experience that sense-field. The ear itself is present, and so are those sounds. Yet he does not experience that sense-field. The nose itself is present, and so are those smells. Yet he does not experience that sense-field. The tongue itself is present, and so are those tastes. Yet he does not experience that sense-field. The body itself is present, and so are those touches. Yet he does not experience that sense-field. This is how I prove that there is no afterlife.”
“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: ‘ayaṁ te, bhante, coro āgucārī; imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti. Tyāhaṁ evaṁ vadāmi: ‘tena hi, bho, imaṁ purisaṁ anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca jīvitā voropetha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti. Te me ‘sādhū’ti paṭissutvā taṁ purisaṁ anupahacca chaviñca …pe… jīvitā voropenti. Yadā so āmato hoti, tyāhaṁ evaṁ vadāmi: ‘tena hi, bho, imaṁ purisaṁ uttānaṁ nipātetha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti. Te taṁ purisaṁ uttānaṁ nipātenti. Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma. Tyāhaṁ evaṁ vadāmi: ‘tena hi, bho, imaṁ purisaṁ avakujjaṁ nipātetha … passena nipātetha … dutiyena passena nipātetha … uddhaṁ ṭhapetha … omuddhakaṁ ṭhapetha … pāṇinā ākoṭetha … leḍḍunā ākoṭetha … daṇḍena ākoṭetha … satthena ākoṭetha … odhunātha sandhunātha niddhunātha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti. Te taṁ purisaṁ odhunanti sandhunanti niddhunanti. Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma. Tassa tadeva cakkhu hoti te rūpā, tañcāyatanaṁ nappaṭisaṁvedeti. Tadeva sotaṁ hoti te saddā, tañcāyatanaṁ nappaṭisaṁvedeti. Tadeva ghānaṁ hoti te gandhā, tañcāyatanaṁ nappaṭisaṁvedeti. Sāva jivhā hoti te rasā, tañcāyatanaṁ nappaṭisaṁvedeti. Sveva kāyo hoti te phoṭṭhabbā, tañcāyatanaṁ nappaṭisaṁvedeti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
2.9. The Simile of the Horn Blower
2.9. Saṅkhadhamaupamā
“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.
“Tena hi, rājañña, upamaṁ te karissāmi. Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
Once upon a time, a certain horn blower took his horn and traveled to a borderland, where he went to a certain village. Standing in the middle of the village, he sounded his horn three times, then placed it on the ground and sat down to one side.
Bhūtapubbaṁ, rājañña, aññataro saṅkhadhamo saṅkhaṁ ādāya paccantimaṁ janapadaṁ agamāsi. So yena aññataro gāmo tenupasaṅkami; upasaṅkamitvā majjhe gāmassa ṭhito tikkhattuṁ saṅkhaṁ upalāpetvā saṅkhaṁ bhūmiyaṁ nikkhipitvā ekamantaṁ nisīdi.
Then the people of the borderland thought, ‘Oh my, what is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’ They gathered around the horn blower and said, ‘Oh my, what is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’
Atha kho, rājañña, tesaṁ paccantajanapadānaṁ manussānaṁ etadahosi: ‘ambho kassa nu kho eso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti. Sannipatitvā taṁ saṅkhadhamaṁ etadavocuṁ: ‘ambho, kassa nu kho eso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti.
‘The sound is made by this, which is called a horn.’
‘Eso kho, bho, saṅkho nāma yasseso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti.
They laid that horn on its back, saying, ‘Speak, good horn! Speak, good horn!’ But still the horn made no sound.
Te taṁ saṅkhaṁ uttānaṁ nipātesuṁ: ‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti. Neva so saṅkho saddamakāsi.
Then they lay the horn bent over, they lay it on its side, they lay it on its other side; they stood it upright, they stood it upside down; they struck it with fists, stones, rods, and swords; and they gave it a good shake, saying, ‘Speak, good horn! Speak, good horn!’ But still the horn made no sound.
Te taṁ saṅkhaṁ avakujjaṁ nipātesuṁ, passena nipātesuṁ, dutiyena passena nipātesuṁ, uddhaṁ ṭhapesuṁ, omuddhakaṁ ṭhapesuṁ, pāṇinā ākoṭesuṁ, leḍḍunā ākoṭesuṁ, daṇḍena ākoṭesuṁ, satthena ākoṭesuṁ, odhuniṁsu sandhuniṁsu niddhuniṁsu: ‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti. Neva so saṅkho saddamakāsi.
So the horn blower thought, ‘How foolish are these borderland folk! For how on earth can they seek the sound of a horn so irrationally?’ And as they looked on, he picked up the horn, sounded it three times, and took it away with him.
Atha kho, rājañña, tassa saṅkhadhamassa etadahosi: ‘yāva bālā ime paccantajanapadā manussā, kathañhi nāma ayoniso saṅkhasaddaṁ gavesissantī’ti. Tesaṁ pekkhamānānaṁ saṅkhaṁ gahetvā tikkhattuṁ saṅkhaṁ upalāpetvā saṅkhaṁ ādāya pakkāmi.
Then the people of the borderland thought, ‘So, it seems, when what is called a horn is accompanied by a person, effort, and wind, it makes a sound. But when these things are absent it makes no sound.’
Atha kho, rājañña, tesaṁ paccantajanapadānaṁ manussānaṁ etadahosi: ‘yadā kira, bho, ayaṁ saṅkho nāma purisasahagato ca hoti vāyāmasahagato ca vāyusahagato ca, tadāyaṁ saṅkho saddaṁ karoti, yadā panāyaṁ saṅkho neva purisasahagato hoti na vāyāmasahagato na vāyusahagato, nāyaṁ saṅkho saddaṁ karotī’ti.
In the same way, so long as this body is full of life and warmth and consciousness it walks back and forth, stands, sits, and lies down. It sees sights with the eye, hears sounds with the ear, smells odors with the nose, tastes flavors with the tongue, encounters touches with the body, and knows ideas with the mind. But when it lacks life and warmth and consciousness it does none of these things. By this method, too, it ought to be proven that there is an afterlife.”
Evameva kho, rājañña, yadāyaṁ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā abhikkamatipi paṭikkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, cakkhunāpi rūpaṁ passati, sotenapi saddaṁ suṇāti, ghānenapi gandhaṁ ghāyati, jivhāyapi rasaṁ sāyati, kāyenapi phoṭṭhabbaṁ phusati, manasāpi dhammaṁ vijānāti. Yadā panāyaṁ kāyo neva āyusahagato hoti, na usmāsahagato, na viññāṇasahagato, tadā neva abhikkamati na paṭikkamati na tiṭṭhati na nisīdati na seyyaṁ kappeti, cakkhunāpi rūpaṁ na passati, sotenapi saddaṁ na suṇāti, ghānenapi gandhaṁ na ghāyati, jivhāyapi rasaṁ na sāyati, kāyenapi phoṭṭhabbaṁ na phusati, manasāpi dhammaṁ na vijānāti. Imināpi kho te, rājañña, pariyāyena evaṁ hotu: ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Even though the worthy Kassapa says this, still I think that there is no afterlife.”
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
“Can you prove it?”
“Atthi pana, rājañña, pariyāyo …pe…
“I can.”
atthi, bho kassapa, pariyāyo …pe…
“How, exactly, chieftain?”
yathā kathaṁ viya, rājaññā”ti?
“Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them, ‘Well then, worthy sir, cut open this man’s outer skin. Hopefully we might see his soul.’ They cut open his outer skin, but we see no soul. I say to them, ‘Well then, worthy sir, cut open his inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see his soul.’ They do so, but we see no soul. This is how I prove that there is no afterlife.”
“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: ‘ayaṁ te, bhante, coro āgucārī, imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti. Tyāhaṁ evaṁ vadāmi: ‘tena hi, bho, imassa purisassa chaviṁ chindatha, appeva nāmassa jīvaṁ passeyyāmā’ti. Te tassa purisassa chaviṁ chindanti. Nevassa mayaṁ jīvaṁ passāma. Tyāhaṁ evaṁ vadāmi: ‘tena hi, bho, imassa purisassa cammaṁ chindatha, maṁsaṁ chindatha, nhāruṁ chindatha, aṭṭhiṁ chindatha, aṭṭhimiñjaṁ chindatha, appeva nāmassa jīvaṁ passeyyāmā’ti. Te tassa purisassa aṭṭhimiñjaṁ chindanti, nevassa mayaṁ jīvaṁ passeyyāma. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.
2.10. The Simile of the Fire-Worshiping Matted-Hair Ascetic
2.10. Aggikajaṭilaupamā
“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.
“Tena hi, rājañña, upamaṁ te karissāmi. Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
Once upon a time, a certain fire-worshiping matted-hair ascetic settled in a leaf hut in a wilderness region. Then a caravan came out from a certain country. It stayed for one night not far from that ascetic’s hermitage, and then moved on. The ascetic thought, ‘Why don’t I go to that caravan’s campsite? Hopefully I’ll find something useful there.’
Bhūtapubbaṁ, rājañña, aññataro aggiko jaṭilo araññāyatane paṇṇakuṭiyā sammati. Atha kho, rājañña, aññataro janapade sattho vuṭṭhāsi. Atha kho so sattho tassa aggikassa jaṭilassa assamassa sāmantā ekarattiṁ vasitvā pakkāmi. Atha kho, rājañña, tassa aggikassa jaṭilassa etadahosi: ‘yannūnāhaṁ yena so satthavāso tenupasaṅkameyyaṁ, appeva nāmettha kiñci upakaraṇaṁ adhigaccheyyan’ti.
So he went, and he saw a little baby boy abandoned there. When he saw this he thought, ‘It’s not proper for me to look on while a human being dies. Why don’t I bring this boy back to my hermitage, nurse him, provide for him, and raise him?’ So that’s what he did.
Atha kho so aggiko jaṭilo kālasseva vuṭṭhāya yena so satthavāso tenupasaṅkami; upasaṅkamitvā addasa tasmiṁ satthavāse daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ chaḍḍitaṁ. Disvānassa etadahosi: ‘na kho me taṁ patirūpaṁ yaṁ me pekkhamānassa manussabhūto kālaṅkareyya; yannūnāhaṁ imaṁ dārakaṁ assamaṁ netvā āpādeyyaṁ poseyyaṁ vaḍḍheyyan’ti. Atha kho so aggiko jaṭilo taṁ dārakaṁ assamaṁ netvā āpādesi posesi vaḍḍhesi.
When the boy was ten or twelve years old, the ascetic had some business come up in the country. So he said to the boy, ‘My dear, I wish to go to the country. Serve the sacred flame. Do not extinguish it. But if you should extinguish it, here is the hatchet, the firewood, and the bundle of drill-sticks. Light the fire and serve it.’ And having instructed the boy, the ascetic went to the country.
Yadā so dārako dasavassuddesiko vā hoti dvādasavassuddesiko vā, atha kho tassa aggikassa jaṭilassa janapade kañcideva karaṇīyaṁ uppajji. Atha kho so aggiko jaṭilo taṁ dārakaṁ etadavoca: ‘icchāmahaṁ, tāta, janapadaṁ gantuṁ; aggiṁ, tāta, paricareyyāsi. Mā ca te aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsī’ti. Atha kho so aggiko jaṭilo taṁ dārakaṁ evaṁ anusāsitvā janapadaṁ agamāsi.
But the boy was so engrossed in his play, the fire went out. He thought, ‘My father told me to serve the sacred flame. Why don’t I light it again and serve it?’
Tassa khiḍḍāpasutassa aggi nibbāyi. Atha kho tassa dārakassa etadahosi: ‘pitā kho maṁ evaṁ avaca: “aggiṁ, tāta, paricareyyāsi. Mā ca te aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsī”ti. Yannūnāhaṁ aggiṁ nibbattetvā aggiṁ paricareyyan’ti.
So he chopped the bundle of drill-sticks with the hatchet, thinking, ‘Hopefully I’ll get a fire!’ But he still got no fire.
Atha kho so dārako araṇisahitaṁ vāsiyā tacchi: ‘appeva nāma aggiṁ adhigaccheyyan’ti. Neva so aggiṁ adhigacchi.
He split the bundle of drill-sticks into two, three, four, five, ten, or a hundred parts. He chopped them into splinters, pounded them in a mortar, and swept them away in a strong wind, thinking, ‘Hopefully I’ll get a fire!’ But he still got no fire.
Araṇisahitaṁ dvidhā phālesi, tidhā phālesi, catudhā phālesi, pañcadhā phālesi, dasadhā phālesi, satadhā phālesi, sakalikaṁ sakalikaṁ akāsi, sakalikaṁ sakalikaṁ karitvā udukkhale koṭṭesi, udukkhale koṭṭetvā mahāvāte opuni: ‘appeva nāma aggiṁ adhigaccheyyan’ti. Neva so aggiṁ adhigacchi.
Then the matted-hair ascetic, having concluded his business in the country, returned to his own hermitage, and said to the boy, ‘I trust, my dear, that the fire didn’t go out?’ And the boy told him what had happened. Then the ascetic thought, ‘How foolish is this boy, how incompetent! For how on earth can he seek a fire so irrationally?’
Atha kho so aggiko jaṭilo janapade taṁ karaṇīyaṁ tīretvā yena sako assamo tenupasaṅkami; upasaṅkamitvā taṁ dārakaṁ etadavoca: ‘kacci te, tāta, aggi na nibbuto’ti? ‘Idha me, tāta, khiḍḍāpasutassa aggi nibbāyi. Tassa me etadahosi: “pitā kho maṁ evaṁ avaca aggiṁ, tāta, paricareyyāsi. Mā ca te, tāta, aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsīti. Yannūnāhaṁ aggiṁ nibbattetvā aggiṁ paricareyyan”ti. Atha khvāhaṁ, tāta, araṇisahitaṁ vāsiyā tacchiṁ: “appeva nāma aggiṁ adhigaccheyyan”ti. Nevāhaṁ aggiṁ adhigacchiṁ. Araṇisahitaṁ dvidhā phālesiṁ, tidhā phālesiṁ, catudhā phālesiṁ, pañcadhā phālesiṁ, dasadhā phālesiṁ, satadhā phālesiṁ, sakalikaṁ sakalikaṁ akāsiṁ, sakalikaṁ sakalikaṁ karitvā udukkhale koṭṭesiṁ, udukkhale koṭṭetvā mahāvāte opuniṁ: “appeva nāma aggiṁ adhigaccheyyan”ti. Nevāhaṁ aggiṁ adhigacchin’ti. Atha kho tassa aggikassa jaṭilassa etadahosi: ‘yāva bālo ayaṁ dārako abyatto, kathañhi nāma ayoniso aggiṁ gavesissatī’ti.
So while the boy looked on, he took a bundle of fire-sticks, lit the fire, and said, ‘Dear boy, this is how to light a fire. Not the foolish and incompetent way you sought it so irrationally.’ In the same way, chieftain, being foolish and incompetent, you seek the other world irrationally. Let go of this harmful misconception, chieftain, let go of it! Don’t create lasting harm and suffering for yourself!”
Tassa pekkhamānassa araṇisahitaṁ gahetvā aggiṁ nibbattetvā taṁ dārakaṁ etadavoca: ‘evaṁ kho, tāta, aggi nibbattetabbo. Na tveva yathā tvaṁ bālo abyatto ayoniso aggiṁ gavesī’ti. Evameva kho tvaṁ, rājañña, bālo abyatto ayoniso paralokaṁ gavesissasi. Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ. Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti.
“Even though the worthy Kassapa says this, still I’m not able to let go of that harmful misconception. King Pasenadi of Kosala knows my views, and so do foreign kings. If I let go of this harmful misconception, there will be some who say to me, ‘How foolish is the chieftain Pāyāsi, how incompetent, that he should hold on to a mistake!’ I shall carry on with this view out of anger, contempt, and spite!”
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ. Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: ‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī: “itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”’ti. Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro: ‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti. Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti.
2.11. The Simile of the Two Caravan Leaders
2.11. Dvesatthavāhaupamā
“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.
“Tena hi, rājañña, upamaṁ te karissāmi. Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
Once upon a time, a large caravan of a thousand wagons traveled from a country in the east to the west. Wherever they went they quickly used up the grass, wood, water, and the green foliage. Now, that caravan had two leaders, each in charge of five hundred wagons. They thought, ‘This is a large caravan of a thousand wagons. Wherever we go we quickly use up the grass, wood, water, and the green foliage. Why don’t we split the caravan in two halves?’ So that’s what they did.
Bhūtapubbaṁ, rājañña, mahāsakaṭasattho sakaṭasahassaṁ puratthimā janapadā pacchimaṁ janapadaṁ agamāsi. So yena yena gacchi, khippaṁyeva pariyādiyati tiṇakaṭṭhodakaṁ haritakapaṇṇaṁ. Tasmiṁ kho pana satthe dve satthavāhā ahesuṁ eko pañcannaṁ sakaṭasatānaṁ, eko pañcannaṁ sakaṭasatānaṁ. Atha kho tesaṁ satthavāhānaṁ etadahosi: ‘ayaṁ kho mahāsakaṭasattho sakaṭasahassaṁ; te mayaṁ yena yena gacchāma, khippameva pariyādiyati tiṇakaṭṭhodakaṁ haritakapaṇṇaṁ. Yannūna mayaṁ imaṁ satthaṁ dvidhā vibhajeyyāma— ekato pañca sakaṭasatāni ekato pañca sakaṭasatānī’ti. Te taṁ satthaṁ dvidhā vibhajiṁsu ekato pañca sakaṭasatāni, ekato pañca sakaṭasatāni.
One caravan leader, having prepared much grass, wood, and water, started the caravan. After two or three days’ journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he said, ‘Worthy sir, where do you come from?’
Eko satthavāho bahuṁ tiṇañca kaṭṭhañca udakañca āropetvā satthaṁ payāpesi. Dvīhatīhapayāto kho pana so sattho addasa purisaṁ kāḷaṁ lohitakkhaṁ sannaddhakalāpaṁ kumudamāliṁ allavatthaṁ allakesaṁ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṁ āgacchantaṁ, disvā etadavoca: ‘kuto, bho, āgacchasī’ti?
‘From such-and-such a country.’
‘Amukamhā janapadā’ti.
‘And where are you going?’
‘Kuhiṁ gamissasī’ti?
‘To the country named such-and-such.’
‘Amukaṁ nāma janapadan’ti.
‘But has there been much rain in the desert up ahead?’
‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti?
‘Indeed there has, worthy sir. The tracks are sprinkled with water, and there is much grass, wood, and water. Discard your grass, wood, and water. Your wagons will move swiftly when lightly-laden, so don’t tire your draught teams.’
‘Evaṁ, bho, purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā’ti.