Other Translations: Deutsch , Italiano , Lietuvių kalba , ру́сский язы́к , Srpski
From: , ,
Majjhima Nikāya 58 Middle Discourses 58
Abhayarājakumārasutta With Prince Abhaya
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Feeding Place.At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho abhayo rājakumāro yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho abhayaṁ rājakumāraṁ nigaṇṭho nāṭaputto etadavoca: Then Prince Abhaya went to the Nigaṇṭha Nātaputta, and after paying homage to him, he sat down at one side. When he had done so, the Nigaṇṭha Nātaputta said to him:Then Prince Abhaya went up to the Jain ascetic of the Ñātika clan, bowed, and sat down to one side. The Jain Ñātika said to him,
“ehi tvaṁ, rājakumāra, samaṇassa gotamassa vādaṁ āropehi. ‘Come, Prince, prove the monk Gotama’s theory wrong,“Come, prince, refute the ascetic Gotama’s doctrine.
Evaṁ te kalyāṇo kittisaddo abbhuggacchissati: and a good report of you will be spread to this effect:Then you will get a good reputation:
‘abhayena rājakumārena samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādo āropito’”ti. “The theory of the monk Gotama, successful and mighty as he is, has been proved wrong by Prince Abhaya.”’‘Prince Abhaya refuted the doctrine of the ascetic Gotama, so mighty and powerful!’”
“Yathā kathaṁ panāhaṁ, bhante, samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādaṁ āropessāmī”ti? ‘But, venerable sir, how shall I prove wrong the theory of the monk Gotama, successful and mighty as he is?’“But sir, how am I to do this?”
“Ehi tvaṁ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi: ‘Come, Prince, go to the monk Gotama and say thus:“Here, prince, go to the ascetic Gotama and say to him:
‘bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā’ti? “Venerable sir, would a Tathāgata utter such speech as would be unwelcome and disagreeable to others?”‘Sir, may the Realized One utter speech that is disliked by others?’
Sace te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: If the monk Gotama, on being asked thus, answers thus:When he’s asked this, if he answers:
‘bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: “A Tathāgata, Prince, would utter such speech as would be unwelcome and disagreeable to others”, then say to him thus:‘He may, prince,’ say this to him,
‘atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṁ? “Then, venerable sir, what is the difference between you and an ordinary man?‘So what then, sir, is the difference between you and an ordinary person?
Puthujjanopi hi taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti. For an ordinary man also utters such speech as would be unwelcome and disagreeable to others.”For even an ordinary person may utter speech that is disliked by others.’
Sace pana te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: But if the monk Gotama, on being asked thus, answers thus:But if he answers,
‘na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: “A Tathāgata, Prince, would not utter such speech as would be unwelcome and disagreeable to others”, then say to him:‘He may not, prince,’ say this to him:
‘atha kiñcarahi te, bhante, devadatto byākato: “Then, venerable sir, why has Devadatta been declared by you to be thus:‘So why then, sir, did you declare of Devadatta:
“āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti? ‘Devadatta belongs to the states of deprivation, Devadatta belongs to hell, Devadatta will remain (in hell) for the aeon, Devadatta is incorrigible’?“Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable”?
Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti. Devadatta was disturbed and dissatisfied with that speech of yours.”Devadatta was angry and upset with what you said.’
Imaṁ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilituṁ. When the monk Gotama is posed this two-horned question[^1] by you, he will not be able either to gulp it down or throw it up.When you put this dilemma to him, the Buddha won’t be able to either spit it out or swallow it down.
Seyyathāpi nāma purisassa ayosiṅghāṭakaṁ kaṇṭhe vilaggaṁ, so neva sakkuṇeyya uggilituṁ na sakkuṇeyya ogilituṁ; If an iron-spiked pod[^2] were stuck in a man’s throat, he would not be able either to gulp it down or throw it up;He’ll be like a man with an iron cross stuck in his throat, unable to either spit it out or swallow it down.”
evameva kho te, rājakumāra, samaṇo gotamo imaṁ ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilitun”ti. so too, Prince, when the monk Gotama is posed this two-horned question by you, he will not be able either to gulp it down or throw it up.’
“Evaṁ, bhante”ti kho abhayo rājakumāro nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. ‘Yes, venerable sir,’ Prince Abhaya replied. He rose from his seat and after paying homage to the Nigaṇṭha Nātaputta, keeping him on his right, he departed and went to the Blessed One, and after paying homage to him, he sat down at one side.“Yes, sir,” replied Abhaya. He rose from his seat, bowed, and respectfully circled the Jain Ñātika, keeping him on his right. Then he went to the Buddha, bowed, and sat down to one side.
Ekamantaṁ nisinnassa kho abhayassa rājakumārassa sūriyaṁ ulloketvā etadahosi: When he had done so, he looked at the sun, and he considered:Then he looked up at the sun and thought,
“akālo kho ajja bhagavato vādaṁ āropetuṁ. ‘It is too late today to prove the Blessed One’s theory wrong.“It’s too late to refute the Buddha’s doctrine today.
Sve dānāhaṁ sake nivesane bhagavato vādaṁ āropessāmī”ti bhagavantaṁ etadavoca: I shall prove the Blessed One’s theory wrong in my own house tomorrow’, and he said to the Blessed One:I shall refute his doctrine in my own home tomorrow.” He said to the Buddha,
“adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhattan”ti. ‘Venerable sir, let the Blessed One with three others accept tomorrow’s meal from me.’“Sir, would the Buddha, together with three other monks, please accept tomorrow’s meal from me?”
Adhivāsesi bhagavā tuṇhībhāvena. The Blessed One accepted in silence.The Buddha consented with silence.
Atha kho abhayo rājakumāro bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Then, knowing that the Blessed One had accepted, Prince Abhaya rose from his seat, and after paying homage to him, keeping him on his right, he departed.Then, knowing that the Buddha had consented, Abhaya rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena abhayassa rājakumārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then when the night was ended, it being morning, the Blessed One dressed, and taking his bowl and outer robe, he went to Prince Abhaya’s house and sat down on the seat made ready.Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Abhaya’s home, and sat down on the seat spread out.
Atha kho abhayo rājakumāro bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Then with his own hands Prince Abhaya served and satisfied the Blessed One with various kinds of good food.Then Abhaya served and satisfied the Buddha with his own hands with delicious fresh and cooked foods.
Atha kho abhayo rājakumāro bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Then when the Blessed One had eaten and no longer had the bowl in his hand, Prince Abhaya took another, lower, seat and sat down at one side.When the Buddha had eaten and washed his hand and bowl, Abhaya took a low seat, sat to one side,
Ekamantaṁ nisinno kho abhayo rājakumāro bhagavantaṁ etadavoca: When he had done so, Prince Abhaya said to the Blessed One:and said to him,
“bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti? ‘Venerable sir, would a Tathāgata utter such speech as would be unwelcome and disagreeable to others?’“Sir, may the Realized One utter speech that is disliked by others?”
“Na khvettha, rājakumāra, ekaṁsenā”ti. ‘There is no outright (answer) to that, Prince.’“This matter is not categorical, prince.”
“Ettha, bhante, anassuṁ nigaṇṭhā”ti. ‘Then, venerable sir, the Nigaṇṭhas have lost in this.’“Then the Jains have lost in this, sir.”
“Kiṁ pana tvaṁ, rājakumāra, evaṁ vadesi: ‘Why do you say so, Prince:“But prince, why do you say that
‘ettha, bhante, anassuṁ nigaṇṭhā’”ti? “Then, venerable sir, the Nigaṇṭhas have lost in this”?’the Jains have lost in this?”
“Idhāhaṁ, bhante, yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinnaṁ kho maṁ, bhante, nigaṇṭho nāṭaputto etadavoca: ‘Venerable sir, I went to the Nigaṇṭha Nātaputta, and after paying homage to him, I sat down at one side. When I had done so, the Nigaṇṭha Nātaputta said to me:Then Abhaya told the Buddha all that had happened.
‘ehi tvaṁ, rājakumāra, samaṇassa gotamassa vādaṁ āropehi. “Come, Prince, prove the monk Gotama’s theory wrong,
Evaṁ te kalyāṇo kittisaddo abbhuggacchissati—and a good report of you will be spread to this effect—
abhayena rājakumārena samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādo āropito’ti. ‘The theory of the monk Gotama, successful and mighty as he is, has been proved wrong by Prince Abhaya.’”
Evaṁ vutte, ahaṁ, bhante, nigaṇṭhaṁ nāṭaputtaṁ etadavocaṁ: When this was said, venerable sir, I said to the Nigaṇṭha Nātaputta:
‘yathā kathaṁ panāhaṁ, bhante, samaṇassa gotamassa evaṁ mahiddhikassa evaṁ mahānubhāvassa vādaṁ āropessāmī’ti? ‘But how shall I prove wrong the theory of the monk Gotama, successful and mighty as he is?’
‘Ehi tvaṁ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi: ‘Come, Prince, go to the monk Gotama and say thus:
“bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti? “Venerable sir, would a Tathāgata utter such speech as would be unwelcome and disagreeable to others?”
Sace te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: If the monk Gotama, on being asked thus, answers thus:
“bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: “A Tathāgata, Prince, would utter such speech as would be unwelcome and disagreeable to others”, then say to him thus:
“atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṁ? “Then, venerable sir, what is the difference between you and an ordinary man?
Puthujjanopi hi taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā”ti. For an ordinary man also utters such speech as would be unwelcome and disagreeable to others.”
Sace pana te samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: But if the monk Gotama, on being asked thus, answers thus:
“na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā”ti, tamenaṁ tvaṁ evaṁ vadeyyāsi—“A Tathāgata, Prince, would not utter such speech as would be unwelcome and disagreeable to others”, then say to him—
atha kiñcarahi te, bhante, devadatto byākato: then, venerable sir, why has Devadatta been declared by you to be thus:
“āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti? ‘Devadatta belongs to the states of deprivation, Devadatta belongs to hell, Devadatta will remain (in hell) for the aeon, Devadatta is incorrigible’?
Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti. Devadatta was disturbed and dissatisfied with that speech of yours.’
Imaṁ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilituṁ. When the monk Gotama is posed this two-horned question by you, he will not be able either to gulp it down or throw it up.
Seyyathāpi nāma purisassa ayosiṅghāṭakaṁ kaṇṭhe vilaggaṁ, so neva sakkuṇeyya uggilituṁ na sakkuṇeyya ogilituṁ; If an iron-spiked pod were stuck in a man’s throat, he would not be able either to gulp it down or throw it up;
evameva kho te, rājakumāra, samaṇo gotamo imaṁ ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilitun”ti. so too, Prince, when the monk Gotama is posed this two-horned question by you, he will not be able either to gulp it down or throw it up.’
Tena kho pana samayena daharo kumāro mando uttānaseyyako abhayassa rājakumārassa aṅke nisinno hoti. Now on that occasion a young tender recumbent infant was sitting on Prince Abhaya’s lap.Now at that time a little baby boy was sitting in Prince Abhaya’s lap.
Atha kho bhagavā abhayaṁ rājakumāraṁ etadavoca: Then the Blessed One said to Prince Abhaya:Then the Buddha said to Abhaya,
“Taṁ kiṁ maññasi, rājakumāra, ‘How do you conceive this, Prince?“What do you think, prince?
sacāyaṁ kumāro tuyhaṁ vā pamādamanvāya dhātiyā vā pamādamanvāya kaṭṭhaṁ vā kaṭhalaṁ vā mukhe āhareyya, kinti naṁ kareyyāsī”ti? If this child, while you or your nurse were not attending, put a stick or a pebble in his mouth, what would you do to him?’If—because of your negligence or his nursemaid’s negligence—your boy were to put a stick or stone in his mouth, what would you do to him?”
“Āhareyyassāhaṁ, bhante. ‘Venerable sir, I should take it away from him.“I’d try to take it out, sir.
Sace, bhante, na sakkuṇeyyaṁ ādikeneva āhattuṁ, vāmena hatthena sīsaṁ pariggahetvā dakkhiṇena hatthena vaṅkaṅguliṁ karitvā salohitampi āhareyyaṁ. If I could not take it away from him at once, I should take his head in my left hand, and crooking a finger of my right hand, I should take it away even if it meant drawing blood.If that didn’t work, I’d cradle his head with my left hand and take it out using a hooked finger of my right hand, even if it drew blood.
Taṁ kissa hetu? Why is that?Why is that?
Atthi me, bhante, kumāre anukampā”ti. Because I have pity on the child.’Because I have sympathy for the boy, sir.”
“Evameva kho, rājakumāra, yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, na taṁ tathāgato vācaṁ bhāsati. ‘So too, Prince, such speech as a Tathāgata knows does not represent what is, does not accord with reality, and is unconnected with good, which speech is also unwelcome and disagreeable to others: such speech a Tathāgata does not utter.“In the same way, prince, the Realized One does not utter speech that he knows to be untrue, false, and pointless, and which is disliked by others.
Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tampi tathāgato vācaṁ na bhāsati. Such speech as a Tathāgata knows does represent what is, does accord with reality, but is unconnected with good, and which speech is also unwelcome and disagreeable to others: such speech a Tathāgata does not utter.The Realized One does not utter speech that he knows to be true and correct, but which is harmful and disliked by others.
Yañca kho tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ atthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Such speech as a Tathāgata knows does represent what is, does accord with reality, and is connected with good, but which speech is unwelcome and disagreeable to others: a Tathāgata knows the time to use that speech.The Realized One knows the right time to speak so as to explain what he knows to be true, correct, and beneficial, but which is disliked by others.
Yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ piyā manāpā, na taṁ tathāgato vācaṁ bhāsati. Such speech as a Tathāgata knows does not represent what is, does not accord with reality, and is unconnected with good, but which speech is welcome and agreeable to others: such speech a Tathāgata does not utter.The Realized One does not utter speech that he knows to be untrue, false, and pointless, but which is liked by others.
Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ piyā manāpā tampi tathāgato vācaṁ na bhāsati. Such speech as a Tathāgata knows does represent what is, does accord with reality, but is unconnected with good, and which speech is welcome and agreeable to others: such speech a Tathāgata does not utter.The Realized One does not utter speech that he knows to be true and correct, but which is harmful, even if it is liked by others.
Yañca tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ atthasaṁhitaṁ sā ca paresaṁ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Such speech as a Tathāgata knows does represent what is, does accord with reality, and is connected with good, and which speech is welcome and agreeable to others: a Tathāgata knows the time to use that speech.[^3]The Realized One knows the right time to speak so as to explain what he knows to be true, correct, and beneficial, and which is liked by others.
Taṁ kissa hetu? Why is that?Why is that?
Atthi, rājakumāra, tathāgatassa sattesu anukampā”ti. Because a Tathāgata has pity on beings.’Because the Realized One has sympathy for sentient beings.”
“Yeme, bhante, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṁ abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti, ‘Venerable sir, when warrior-noble caste scholars and divine-caste scholars and householder-scholars and monk-scholars determine a formulated question and then go to the Blessed One and pose it,“Sir, there are astute aristocrats, brahmins, householders, or ascetics who come to see you with a question already planned.
pubbeva nu kho, etaṁ, bhante, bhagavato cetaso parivitakkitaṁ hoti ‘ye maṁ upasaṅkamitvā evaṁ pucchissanti tesāhaṁ evaṁ puṭṭho evaṁ byākarissāmī’ti, udāhu ṭhānasovetaṁ tathāgataṁ paṭibhātī”ti? has there already been in the Blessed One’s mind the thought: “Whoever comes and asks me thus, I shall answer him thus”, or does that (answer) occur to a Tathāgata on the spot?’Do you think beforehand that if they ask you like this, you’ll answer like that, or does the answer just strike you on the spot?”
“Tena hi, rājakumāra, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṁ byākareyyāsi. ‘As to that, Prince, I shall ask you a question in return; answer it as you choose.“Well then, prince, I’ll ask you about this in return, and you can answer as you like.
Taṁ kiṁ maññasi, rājakumāra, How do you conceive this, Prince,What do you think, prince?
kusalo tvaṁ rathassa aṅgapaccaṅgānan”ti? are you skilled in the parts of a chariot?’Are you skilled in the various parts of a chariot?”
“Evaṁ, bhante, kusalo ahaṁ rathassa aṅgapaccaṅgānan”ti. ‘Yes, venerable sir, I am.’“I am, sir.”
“Taṁ kiṁ maññasi, rājakumāra, ‘How do you conceive this, Prince,“What do you think, prince?
ye taṁ upasaṅkamitvā evaṁ puccheyyuṁ: when people come to you and ask:When they come to you and ask:
‘kiṁ nāmidaṁ rathassa aṅgapaccaṅgan’ti? “What is the name of this part of the chariot?”,‘What’s the name of this chariot part?’
Pubbeva nu kho te etaṁ cetaso parivitakkitaṁ assa ‘ye maṁ upasaṅkamitvā evaṁ pucchissanti tesāhaṁ evaṁ puṭṭho evaṁ byākarissāmī’ti, udāhu ṭhānasovetaṁ paṭibhāseyyā”ti? has there already been in your mind the thought: “Whoever comes and asks me thus, I shall answer him thus”, or does that (answer) occur to you on the spot?’Do you think beforehand that if they ask you like this, you’ll answer like that, or does the answer appear to you on the spot?”
“Ahañhi, bhante, rathiko saññāto kusalo rathassa aṅgapaccaṅgānaṁ. ‘Venerable sir, I am well-known as a chariotman skilled in the parts of a chariot.“Sir, I’m well-known as a charioteer skilled in a chariot’s parts.
Sabbāni me rathassa aṅgapaccaṅgāni suviditāni. All the parts of a chariot are well known to me.All the major and minor parts are well-known to me.
Ṭhānasovetaṁ maṁ paṭibhāseyyā”ti. That answer would occur to me on the spot.’The answer just appears to me on the spot.”
“Evameva kho, rājakumāra, ye te khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṁ abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti, ṭhānasovetaṁ tathāgataṁ paṭibhāti. ‘So too, Prince, when warrior-noble caste scholars or divine-caste scholars or householder scholars or monk scholars determine a formulated question and then come to a Tathāgata and pose it, the answer occurs to a Tathāgata on the spot.“In the same way, when astute aristocrats, brahmins, householders, or ascetics come to see me with a question already planned, the answer just strikes me on the spot.
Taṁ kissa hetu? Why is that?Why is that?
Sā hi, rājakumāra, tathāgatassa dhammadhātu suppaṭividdhā yassā dhammadhātuyā suppaṭividdhattā ṭhānasovetaṁ tathāgataṁ paṭibhātī”ti. The element of dhammas has been fully penetrated by a Tathāgata, owing to the full penetration of which element of dhammas the answer occurs to a Tathāgata on the spot.’Because the Realized One has clearly penetrated the principle of the teachings, so that the answer just strikes him on the spot.”
Evaṁ vutte, abhayo rājakumāro bhagavantaṁ etadavoca: When this was said, Prince Abhaya said to the Blessed One:When he had spoken, Prince Abhaya said to the Buddha,
“abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… ‘Magnificent, venerable sir! Magnificent, venerable sir! … (as in Sutta 4, paras. 36-37) …“Excellent, sir! Excellent! …
ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. from this day forth may the Blessed One remember me as a follower who has gone to him for refuge for life.’From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
Abhayarājakumārasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.