Theravadan

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From: Pali, Bhikkhu Bodhi , Bhikkhu Sujato

Majjhima Nikāya 126 Middle Discourses 126

Bhūmijasutta With Bhūmija Bhūmija

Evaṁ me sutaṁ—So I have heard. Thus have I heard.

ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.

Atha kho āyasmā bhūmijo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then Venerable Bhūmija robed up in the morning and, taking his bowl and robe, went to the home of Prince Jayasena, where he sat down on the seat spread out. Then, when it was morning, the venerable Bhūmija dressed, and taking his bowl and outer robe, went to the house of Prince Jayasena and sat down on a seat made ready.

Atha kho jayaseno rājakumāro yenāyasmā bhūmijo tenupasaṅkami; upasaṅkamitvā āyasmatā bhūmijena saddhiṁ sammodi. Then Jayasena approached and exchanged greetings with him. Then Prince Jayasena went to the venerable Bhūmija and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jayaseno rājakumāro āyasmantaṁ bhūmijaṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to Bhūmija: When this courteous and amiable talk was finished, he sat down at one side and said to the venerable Bhūmija:

“santi, bho bhūmija, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “Worthy Bhūmija, there are some ascetics and brahmins who have this doctrine and view: “Master Bhūmija, there are some recluses and brahmins who make such assertions and hold such views as this:

‘āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; ‘If you make a wish and lead the spiritual life, you can’t win the fruit. ‘If one makes an aspiration and one leads the holy life, one is unable to procure any fruit;

anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; If you don’t make a wish and lead the spiritual life, you can’t win the fruit. if one makes no aspiration and one leads the holy life, one is still unable to procure any fruit;

āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; If you both make a wish and don’t make a wish and lead the spiritual life, you can’t win the fruit. if one both makes an aspiration and makes no aspiration and one leads the holy life, one is still unable to procure any fruit;

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāyā’ti. If you neither make a wish nor don’t make a wish and lead the spiritual life, you can’t win the fruit.’ if one neither makes an aspiration nor makes no aspiration and one leads the holy life, one is still unable to procure any fruit.’

Idha bhoto bhūmijassa satthā kiṁvādī kimakkhāyī”ti? What does the worthy Bhūmija’s Teacher say about this? How does he explain it?” What does the venerable Bhūmija’s teacher say here, what does he declare?”

“Na kho metaṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. “Prince, I haven’t heard and learned this in the presence of the Buddha. “I have not heard and learned that from the Blessed One’s own lips, prince.

Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyya: But it’s possible that he might explain it like this: But it is possible that the Blessed One might say this:

‘āsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; ‘If you lead the spiritual life irrationally, you can’t win the fruit, regardless of whether you make a wish, ‘If one makes an aspiration and one leads the holy life unwisely, one is unable to procure any fruit;

anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; you don’t make a wish, if one makes no aspiration and one leads the holy life unwisely, one is still unable to procure any fruit;

āsañca anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; you both do and do not make a wish, if one both makes an aspiration and makes no aspiration and one leads the holy life unwisely, one is still unable to procure any fruit;

nevāsaṁ nānāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. or you neither do nor don’t make a wish. if one neither makes an aspiration nor makes no aspiration and one leads the holy life unwisely, one is still unable to procure any fruit.

Āsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; But if you lead the spiritual life rationally, you can win the fruit, regardless of whether you make a wish, However, if one makes an aspiration and one leads the holy life wisely, one is able to procure fruit;

anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; you don’t make a wish, if one makes no aspiration and one leads the holy life wisely, one is still able to procure fruit;

āsañca anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; you both do and do not make a wish, if one both makes an aspiration and makes no aspiration and one leads the holy life wisely, one is still able to procure fruit;

nevāsaṁ nānāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāyā’ti. or you neither do nor don’t make a wish.’ if one neither makes an aspiration nor makes no aspiration and one leads the holy life wisely, one is still able to procure fruit.’

Na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. I haven’t heard and learned this in the presence of the Buddha. I have not heard and learned this from the Blessed One’s own lips, prince,

Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyyā”ti. But it’s possible that he might explain it like that.” but it is possible that the Blessed One would answer as I have stated.”

“Sace kho bhoto bhūmijassa satthā evaṁvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṁyeva puthusamaṇabrāhmaṇānaṁ muddhānaṁ maññe āhacca tiṭṭhatī”ti. “If that’s what your teacher says, worthy Bhūmija, he clearly stands head and shoulders above all the various other ascetics and brahmins.” “If Master Bhūmija’s teacher speaks thus, if he declares thus, then it certainly seems that the venerable Bhūmija’s teacher stands ahead of all the ordinary recluses and brahmins.”

Atha kho jayaseno rājakumāro āyasmantaṁ bhūmijaṁ sakeneva thālipākena parivisi. Then Prince Jayasena served Venerable Bhūmija from his own dish. Then Prince Jayasena served the venerable Bhūmija from his own dish of milk rice.

Atha kho āyasmā bhūmijo pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhūmijo bhagavantaṁ etadavoca: Then after the meal, on his return from almsround, Bhūmija went to the Buddha, bowed, sat down to one side, and told him all that had happened, adding: Then, when the venerable Bhūmija had returned from his almsround after his meal, he went to the Blessed One. After paying homage to him, he sat down at one side. As he was sitting there, the venerable Bhūmija said to the Blessed One:

“idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā paññatte āsane nisīdiṁ. “Venerable sir, this morning I dressed, and taking my bowl and outer robe, went to the house of Prince Jayasena and sat down on a seat made ready.

Atha kho, bhante, jayaseno rājakumāro yenāhaṁ tenupasaṅkami; upasaṅkamitvā mayā saddhiṁ sammodi. Then, venerable sir, Prince Jayasena came to me and exchanged greetings with me.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhante, jayaseno rājakumāro maṁ etadavoca: When this courteous and amiable talk was finished, he sat down at one side. As he was sitting there, venerable sir, Prince Jayasena said to me:

‘santi, bho bhūmija, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino—‘Master Bhūmija, there are some recluses and brahmins who make such assertions and hold such views as this—

āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; if one makes an aspiration and one leads the holy life, one is unable to procure any fruit;

anāsañcepi karitvā …pe… if one makes no aspiration and one leads the holy life, one is still unable to procure any fruit;

āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; if one both makes an aspiration and makes no aspiration and one leads the holy life, one is still unable to procure any fruit;

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāyā’ti. if one neither makes an aspiration nor makes no aspiration and one leads the holy life, one is still unable to procure any fruit.’

‘Idha bhoto bhūmijassa satthā kiṁvādī kimakkhāyī’ti? ‘What does the venerable Bhūmija’s teacher say here, what does he declare?’

Evaṁ vutte, ahaṁ, bhante, jayasenaṁ rājakumāraṁ etadavocaṁ: When this was said, venerable sir, I said to Prince Jayasena:

‘na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. ‘I have not heard and learned that from the Blessed One’s own lips, prince.

Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyya—But it is possible that the Blessed One might say this—

āsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; if one makes an aspiration and one leads the holy life unwisely, one is unable to procure any fruit;

anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; if one makes no aspiration and one leads the holy life unwisely, one is still unable to procure any fruit;

āsañca anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; if one both makes an aspiration and makes no aspiration and one leads the holy life unwisely, one is still unable to procure any fruit;

nevāsaṁ nānāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. if one neither makes an aspiration nor makes no aspiration and one leads the holy life unwisely, one is still unable to procure any fruit.

Āsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; However, if one makes an aspiration and one leads the holy life wisely, one is able to procure fruit;

anāsañcepi karitvā …pe… if one makes no aspiration and one leads the holy life wisely, one is still able to procure fruit;

āsañca anāsañcepi karitvā …pe… if one both makes an aspiration and makes no aspiration and one leads the holy life wisely, one is still able to procure fruit;

nevāsaṁ nānāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāyāti. if one neither makes an aspiration nor makes no aspiration and one leads the holy life wisely, one is still able to procure fruit.’

Na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. I have not heard and learned this from the Blessed One’s own lips, prince,

Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyyā’ti. but it is possible that the Blessed One would answer as I have stated.’

‘Sace bhoto bhūmijassa satthā evaṁvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṁyeva puthusamaṇabrāhmaṇānaṁ muddhānaṁ maññe āhacca tiṭṭhatī’ti. ‘If Master Bhūmija’s teacher speaks thus, if he declares thus, then it certainly seems that the venerable Bhūmija’s teacher stands ahead of all the ordinary recluses and brahmins.’

‘Kaccāhaṁ, bhante, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṁ abhūtena abbhācikkhāmi, dhammassa cānudhammaṁ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī’”ti? “Answering this way, I trust that I repeated what the Buddha has said, and didn’t misrepresent him with an untruth. I trust my explanation was in line with the teaching, and that there are no legitimate grounds for rebuttal or criticism.” Venerable sir, I hope that when I was asked such a question and answered thus, I said what has been said by the Blessed One and did not misrepresent him with what is contrary to fact. I hope I explained in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from my assertion.”

“Taggha tvaṁ, bhūmija, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati. “Indeed, Bhūmija, in answering this way you repeated what I’ve said, and didn’t misrepresent me with an untruth. Your explanation was in line with the teaching, and there are no legitimate grounds for rebuttal or criticism. “Surely, Bhūmija, when you were asked such a question and answered thus, you said what has been said by me and did not misrepresent me with what is contrary to fact. You explained in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from your assertion.

Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; There are some ascetics and brahmins who have wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. If they lead the spiritual life, they can’t win the fruit, regardless of whether they make a wish, “Whatever recluses and brahmins have wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration, if they make an aspiration and they lead the holy life, they are unable to procure any fruit;

anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; they don’t make a wish, if they make no aspiration and they lead the holy life, they are still unable to procure any fruit;

āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; they both do and do not make a wish, if they both make an aspiration and make no aspiration and they lead the holy life, they are still unable to procure any fruit;

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. or they neither do nor don’t make a wish. if they neither make an aspiration nor make no aspiration and they lead the holy life, they are still unable to procure any fruit.

Taṁ kissa hetu? Why is that? Why is that?

Ayoni hesā, bhūmija, phalassa adhigamāya. Because that’s an irrational way to win the fruit. Because that [wrong path] is not a proper method for procuring fruit.

Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṁ caramāno vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya. Suppose there was a person in need of oil. While wandering in search of oil, they tried heaping sand in a bucket, sprinkling it little by little with water, and pressing it out. “Suppose a man needing oil, seeking oil, wandering in search of oil, were to heap up gravel in a tub, sprinkle it all over with water, and press it.

Āsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya; But by doing this, they couldn’t extract any oil, regardless of whether they made a wish, Then, if he made an aspiration and acted thus, he would be unable to procure any oil;

anāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya; didn’t make a wish, if he made no aspiration and acted thus, he would still be unable to procure any oil;

āsañca anāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya; both did and did not make a wish, if he both made an aspiration and made no aspiration and acted thus, he would still be unable to procure any oil;

nevāsaṁ nānāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya. or neither did nor did not make a wish. if he neither made an aspiration nor made no aspiration and acted thus, he would still be unable to procure any oil.

Taṁ kissa hetu? Why is that? Why is that?

Ayoni hesā, bhūmija, telassa adhigamāya. Because that’s an irrational way to extract oil. Because that [way of acting] is not a proper method for procuring oil.

Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; And so it is for any ascetics and brahmins who have wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. If they lead the spiritual life, they can’t win the fruit, regardless of whether or not they make a wish. So too, whatever recluses and brahmins have wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration, if they make an aspiration and they lead the holy life, they are unable to procure any fruit;

anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; if they make no aspiration and they lead the holy life, they are still unable to procure any fruit;

āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; if they both make an aspiration and make no aspiration and they lead the holy life, they are still unable to procure any fruit;

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. if they neither make an aspiration nor make no aspiration and they lead the holy life, they are still unable to procure any fruit.

Taṁ kissa hetu? Why is that? Why is that?

Ayoni hesā, bhūmija, phalassa adhigamāya. Because that’s an irrational way to win the fruit. Because that [wrong path] is not a proper method for procuring fruit.

Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṁ caramāno gāviṁ taruṇavacchaṁ visāṇato āviñcheyya. Suppose there was a person in need of milk. While wandering in search of milk, they tried pulling the horn of a newly-calved cow. “Suppose a man needing milk, seeking milk, wandering in search of milk, were to pull a recently-calved cow by her horn.

Āsañcepi karitvā gāviṁ taruṇavacchaṁ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya; But by doing this, they couldn’t get any milk, regardless of whether they made a wish, Then, if he made an aspiration and acted thus, he would be unable to procure any milk;

anāsañcepi karitvā …pe… didn’t make a wish, if he made no aspiration and acted thus, he would still be unable to procure any milk;

āsañca anāsañcepi karitvā …pe… both did and did not make a wish, if he both made an aspiration and made no aspiration and acted thus, he would still be unable to procure any milk;

nevāsaṁ nānāsañcepi karitvā gāviṁ taruṇavacchaṁ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya. or neither did nor did not make a wish. if he neither made an aspiration nor made no aspiration and acted thus, he would still be unable to procure any milk.

Taṁ kissa hetu? Why is that? Why is that?

Ayoni hesā, bhūmija, khīrassa adhigamāya. Because that’s an irrational way to get milk. Because that [way of acting] is not a proper method for procuring milk.

Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino …pe… And so it is for any ascetics and brahmins who have wrong view … So too, whatever recluses and brahmins have wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness,

micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; and wrong concentration, if they make an aspiration and they lead the holy life, they are unable to procure any fruit;

anāsañcepi karitvā …pe… if they make no aspiration and they lead the holy life, they are still unable to procure any fruit;

āsañca anāsañcepi karitvā …pe… if they both make an aspiration and make no aspiration and they lead the holy life, they are still unable to procure any fruit;

Taṁ kissa hetu? Why is that?

Ayoni hesā, bhūmija, phalassa adhigamāya. Because that’s an irrational way to win the fruit. Because that [wrong path] is not a proper method for procuring fruit.

Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṁ caramāno udakaṁ kalase āsiñcitvā matthena āviñcheyya. Suppose there was a person in need of butter. While wandering in search of butter, they tried pouring water into a pot and churning it with a stick. “Suppose a man needing butter, seeking butter, wandering in search of butter, were to pour water into a churn and churn it with a churning-stick.

Āsañcepi karitvā udakaṁ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya; But by doing this, they couldn’t produce any butter, regardless of whether they made a wish, Then, if he made an aspiration and acted thus, he would be unable to procure any butter;

anāsañcepi karitvā …pe… didn’t make a wish, if he made no aspiration and acted thus, he would still be unable to procure any butter;

āsañca anāsañcepi karitvā …pe… both did and did not make a wish, if he both made an aspiration and made no aspiration and acted thus, he would still be unable to procure any butter;

nevāsaṁ nānāsañcepi karitvā udakaṁ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya. or neither did nor did not make a wish. if he neither made an aspiration nor made no aspiration and acted thus, he would still be unable to procure any butter.

Taṁ kissa hetu? Why is that? Why is that?

Ayoni hesā, bhūmija, navanītassa adhigamāya. Because that’s an irrational way to produce butter. Because that [way of acting] is not a proper method for procuring butter.

anāsañcepi karitvā …pe… if they make no aspiration and they lead the holy life, they are still unable to procure any fruit;

āsañca anāsañcepi karitvā …pe… if they both make an aspiration and make no aspiration and they lead the holy life, they are still unable to procure any fruit;

Taṁ kissa hetu? Why is that?

Ayoni hesā, bhūmija, phalassa adhigamāya. Because that’s an irrational way to win the fruit. Because that [wrong path] is not a proper method for procuring fruit.

Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṁ caramāno allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya. Suppose there was a person in need of fire. While wandering in search of fire, they tried drilling a green, sappy log with a drill-stick. “Suppose a man needing fire, seeking fire, wandering in search of fire, were to take an upper fire-stick and rub a wet sappy piece of wood with it.

Āsañcepi karitvā allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya, abhabbo aggissa adhigamāya; But by doing this, they couldn’t start a fire, regardless of whether they made a wish, Then, if he made an aspiration and acted thus, he would be unable to procure any fire;

anāsañcepi karitvā …pe… didn’t make a wish, if he made no aspiration and acted thus, he would still be unable to procure any fire;

āsañca anāsañcepi karitvā …pe… both did and did not make a wish, if he both made an aspiration and made no aspiration and acted thus, he would still be unable to procure any fire;

nevāsaṁ nānāsañcepi karitvā allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya, abhabbo aggissa adhigamāya. or neither did nor did not make a wish. if he neither made an aspiration nor made no aspiration and acted thus, he would still be unable to procure any fire.

Taṁ kissa hetu? Why is that? Why is that?

Ayoni hesā, bhūmija, aggissa adhigamāya. Because that’s an irrational way to start a fire. Because that [way of acting] is not a proper method for procuring fire.

anāsañcepi karitvā …pe… if they make no aspiration and they lead the holy life, they are still unable to procure any fruit;

āsañca anāsañcepi karitvā …pe… if they both make an aspiration and make no aspiration and they lead the holy life, they are still unable to procure any fruit;

Taṁ kissa hetu? Why is that?

Ayoni hesā, bhūmija, phalassa adhigamāya. Because that’s an irrational way to win the fruit. Because that [wrong path] is not a proper method for procuring fruit.

Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā sammādiṭṭhino sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; There are some ascetics and brahmins who have right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. If they lead the spiritual life, they can win the fruit, regardless of whether they make a wish, “Whatever recluses and brahmins have right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, if they make an aspiration and they lead the holy life, they are able to procure fruit;

anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; they don’t make a wish, if they make no aspiration and they lead the holy life, they are still able to procure fruit;

āsañca anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; they both do and do not make a wish, if they both make an aspiration and make no aspiration and they lead the holy life, they are still able to procure fruit;

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. or they neither do nor do not make a wish. if they neither make an aspiration nor make no aspiration and they lead the holy life, they are still able to procure fruit.

Taṁ kissa hetu? Why is that? Why is that?

Yoni hesā, bhūmija, phalassa adhigamāya. Because that’s a rational way to win the fruit. Because that [right path] is a proper method for procuring fruit.

Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṁ caramāno tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya. Suppose there was a person in need of oil. While wandering in search of oil, they tried heaping sesame flour in a bucket, sprinkling it little by little with water, and pressing it out. “Suppose a man needing oil, seeking oil, wandering in search of oil, were to heap up sesamum flour in a tub, sprinkle it all over with water, and press it.

Āsañcepi karitvā tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, bhabbo telassa adhigamāya; By doing this, they could extract oil, regardless of whether they made a wish, Then, if he made an aspiration and acted thus, he would be able to procure oil;

anāsañcepi karitvā …pe… didn’t make a wish, if he made no aspiration and acted thus, he would still be able to procure oil;

āsañca anāsañcepi karitvā …pe… both did and did not make a wish, if he both made an aspiration and made no aspiration and acted thus, he would still be able to procure oil;

nevāsaṁ nānāsañcepi karitvā tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, bhabbo telassa adhigamāya. or neither did nor did not make a wish. if he neither made an aspiration nor made no aspiration and acted thus, he would still be able to procure oil.

Taṁ kissa hetu? Why is that? Why is that?

Yoni hesā, bhūmija, telassa adhigamāya. Because that’s a rational way to extract oil. Because that [way of acting] is a proper method for procuring oil.

Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe… And so it is for any ascetics and brahmins who have right view … So too, whatever recluses and brahmins have right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness,

sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; and right concentration, if they make an aspiration and they lead the holy life, they are able to procure fruit;

anāsañcepi karitvā …pe… if they make no aspiration and they lead the holy life, they are still able to procure fruit;

āsañca anāsañcepi karitvā …pe… if they both make an aspiration and make no aspiration and they lead the holy life, they are still able to procure fruit;

nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. if they neither make an aspiration nor make no aspiration and they lead the holy life, they are still able to procure fruit.

Taṁ kissa hetu? Why is that?

Yoni hesā, bhūmija, phalassa adhigamāya. Because that’s a rational way to win the fruit. Because that [right path] is a proper method for procuring fruit.

Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṁ caramāno gāviṁ taruṇavacchaṁ thanato āviñcheyya. Suppose there was a person in need of milk. While wandering in search of milk, they tried pulling the udder of a newly-calved cow. “Suppose a man needing milk, seeking milk, wandering in search of milk, were to pull a recently-calved cow by her udder.

Āsañcepi karitvā gāviṁ taruṇavacchaṁ thanato āviñcheyya, bhabbo khīrassa adhigamāya; By doing this, they could get milk, regardless of whether they made a wish, Then, if he made an aspiration and acted thus, he would be able to procure milk;

anāsañcepi karitvā …pe… didn’t make a wish, if he made no aspiration and acted thus, he would still be able to procure milk;

āsañca anāsañcepi karitvā …pe… both did and did not make a wish, if he both made an aspiration and made no aspiration and acted thus, he would still be able to procure milk;

nevāsaṁ nānāsañcepi karitvā gāviṁ taruṇavacchaṁ thanato āviñcheyya, bhabbo khīrassa adhigamāya. or neither did nor did not make a wish. if he neither made an aspiration nor made no aspiration and acted thus, he would still be able to procure milk.

Taṁ kissa hetu? Why is that? Why is that?

Yoni hesā, bhūmija, khīrassa adhigamāya. Because that’s a rational way to get milk. Because that [way of acting] is a proper method for procuring milk.

sammāsamādhino te āsañcepi karitvā …pe… and right concentration, if they make an aspiration and they lead the holy life, they are able to procure fruit;

anāsañcepi karitvā …pe… if they make no aspiration and they lead the holy life, they are still able to procure fruit;

āsañca anāsañcepi karitvā …pe… if they both make an aspiration and make no aspiration and they lead the holy life, they are still able to procure fruit;

Taṁ kissa hetu? Why is that?

Yoni hesā, bhūmija, phalassa adhigamāya. Because that’s a rational way to win the fruit. Because that [right path] is a proper method for procuring fruit.

Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṁ caramāno dadhiṁ kalase āsiñcitvā matthena āviñcheyya. Suppose there was a person in need of butter. While wandering in search of butter, they tried pouring curds into a pot and churning them with a stick. “Suppose a man needing butter, seeking butter, wandering in search of butter, were to pour curd into a churn and churn it with a churning-stick.

Āsañcepi karitvā dadhiṁ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya; By doing this, they could produce butter, regardless of whether they made a wish, Then, if he made an aspiration and acted thus, he would be able to procure butter;

anāsañcepi karitvā … didn’t make a wish, if he made no aspiration and acted thus, he would still be able to procure butter;

āsañca anāsañcepi karitvā … both did and did not make a wish, if he both made an aspiration and made no aspiration and acted thus, he would still be able to procure butter;

nevāsaṁ nānāsañcepi karitvā dadhiṁ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya. or neither did nor did not make a wish. if he neither made an aspiration nor made no aspiration and acted thus, he would still be able to procure butter.

Taṁ kissa hetu? Why is that? Why is that?

Yoni hesā, bhūmija, navanītassa adhigamāya. Because that’s a rational way to produce butter. Because that [way of acting] is a proper method for procuring butter.

anāsañcepi karitvā … if they make no aspiration and they lead the holy life, they are still able to procure fruit;

āsañca anāsañcepi karitvā … if they both make an aspiration and make no aspiration and they lead the holy life, they are still able to procure fruit;

Taṁ kissa hetu? Why is that?

Yoni hesā, bhūmija, phalassa adhigamāya. Because that’s a rational way to win the fruit. Because that [right path] is a proper method for procuring fruit.

Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṁ caramāno sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimantheyya; Suppose there was a person in need of fire. While wandering in search of fire, they tried drilling a dried up, withered log with a drill-stick. “Suppose a man needing fire, seeking fire, wandering in search of fire, were to take an upper fire-stick and rub a dry sapless piece of wood with it;

(…) āsañcepi karitvā … By doing this, they could start a fire, regardless of whether they made a wish, Then, if he made an aspiration and acted thus, he would be able to procure fire;

anāsañcepi karitvā … didn’t make a wish, if he made no aspiration and acted thus, he would still be able to procure fire;

āsañca anāsañcepi karitvā … both did and did not make a wish, if he both made an aspiration and made no aspiration and acted thus, he would still be able to procure fire;

nevāsaṁ nānāsañcepi karitvā sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimantheyya, bhabbo aggissa adhigamāya. or neither did nor did not make a wish. if he neither made an aspiration nor made no aspiration and acted thus, he would still be able to procure fire.

Taṁ kissa hetu? Why is that? Why is that?

Yoni hesā, bhūmija, aggissa adhigamāya. Because that’s a rational way to start a fire. Because that [way of acting] is a proper method for procuring fire.

anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; if they make no aspiration and they lead the holy life, they are still able to procure fruit;

āsañca anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; if they both make an aspiration and make no aspiration and they lead the holy life, they are still able to procure fruit;

Taṁ kissa hetu? Why is that?

Yoni hesā, bhūmija, phalassa adhigamāya. Because that’s a rational way to win the fruit. Because that [right path] is a proper method for procuring fruit.

Sace kho taṁ, bhūmija, jayasenassa rājakumārassa imā catasso upamā paṭibhāyeyyuṁ anacchariyaṁ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṁ kareyyā”ti. Bhūmija, it would be no wonder if, had these four similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.” “Bhūmija, if these four similes had occurred to you [with reference] to Prince Jayasena, he would have spontaneously acquired confidence in you, and being confident, would have shown his confidence to you.”

“Kuto pana maṁ, bhante, jayasenassa rājakumārassa imā catasso upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti? “But sir, how could these four similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?” “Venerable sir, how could these four similes have occurred to me [with reference] to Prince Jayasena as they occur to the Blessed One, since they are spontaneous and have never been heard before?”

Idamavoca bhagavā. That is what the Buddha said. That is what the Blessed One said.

Attamano āyasmā bhūmijo bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Bhūmija approved what the Buddha said. The venerable Bhūmija was satisfied and delighted in the Blessed One’s words.

Bhūmijasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

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