Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Thus have I heard—At one time, the Blessed One was dwelling at |Rājagaha::name of a city; capital of Magadha; lit. king’s house [rājagaha]|, in the Bamboo Grove, the Squirrels’ feeding ground.
Atha kho āyasmā bhūmijo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the venerable |Bhūmija::name of a monk; lit. born from the earth [bhūmija]|, having dressed early in the morning, taking his alms bowl and outer robe, went to Prince |Jayasena::name of a prince; lit. victorious army. MA identifies Prince Jayasena as a son of King Bimbisāra [jayasena]|’s residence. Having approached, he sat down on the prepared seat.
Atha kho jayaseno rājakumāro yenāyasmā bhūmijo tenupasaṅkami; upasaṅkamitvā āyasmatā bhūmijena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jayaseno rājakumāro āyasmantaṁ bhūmijaṁ etadavoca:
Then Prince Jayasena approached the venerable Bhūmija. Having drawn near, he exchanged courteous greetings with the venerable Bhūmija, and after this friendly exchange, he sat down to one side. Seated to one side, Prince Jayasena said to the venerable Bhūmija:
“santi, bho bhūmija, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāyā’ti. Idha bhoto bhūmijassa satthā kiṁvādī kimakkhāyī”ti?
“There are, sir Bhūmija, some ascetics and brahmins who hold such a doctrine and view: ‘If one lives the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| having made a wish, one is incapable of attaining any fruit; if one lives the spiritual life without having made a wish, one is incapable of attaining any fruit; if one lives the spiritual life having both made and not made a wish, one is incapable of attaining any fruit; if one lives the spiritual life having neither made nor not made a wish, one is incapable of attaining any fruit.’ What does sir Bhūmija’s Teacher say about this, what does he declare?”
“Na kho metaṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyya: ‘āsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Āsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāyā’ti. Na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyyā”ti.
“Prince, I have not heard and learned this in the presence of the Blessed One. But it is possible that the Blessed One might say this: ‘If one lives the spiritual life unwisely, having made a wish, one is incapable of attaining any fruit; if one lives the spiritual life unwisely without having made a wish, one is incapable of attaining any fruit; if one lives the spiritual life unwisely having both made and not made a wish, one is incapable of attaining any fruit; if one lives the spiritual life unwisely having neither made nor not made a wish, one is incapable of attaining any fruit. However, if one lives the spiritual life wisely, having made a wish, one is able to attain fruit; if one lives the spiritual life wisely without having made a wish, one is able to attain fruit; if one lives the spiritual life wisely having both made and not made a wish, one is able to attain fruit; if one lives the spiritual life wisely having neither made nor not made a wish, one is able to attain fruit.’ Prince, I have not heard and learned this in the presence of the Blessed One. But it is possible that the Blessed One might declare thus.”
“Sace kho bhoto bhūmijassa satthā evaṁvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṁyeva puthusamaṇabrāhmaṇānaṁ muddhānaṁ maññe āhacca tiṭṭhatī”ti. Atha kho jayaseno rājakumāro āyasmantaṁ bhūmijaṁ sakeneva thālipākena parivisi.
“If sir Bhūmija’s teacher asserts thus, if he declares thus, then it certainly seems that sir Bhūmija’s Teacher stands ahead of all the ordinary ascetics and brahmins.” Then Prince Jayasena served the venerable Bhūmija from his bowl of food.
Atha kho āyasmā bhūmijo pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhūmijo bhagavantaṁ etadavoca: “idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā paññatte āsane nisīdiṁ. Atha kho, bhante, jayaseno rājakumāro yenāhaṁ tenupasaṅkami; upasaṅkamitvā mayā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhante, jayaseno rājakumāro maṁ etadavoca: ‘santi, bho bhūmija, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino—āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāyā’ti. ‘Idha bhoto bhūmijassa satthā kiṁvādī kimakkhāyī’ti? Evaṁ vutte, ahaṁ, bhante, jayasenaṁ rājakumāraṁ etadavocaṁ: ‘na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyya—āsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Āsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāyāti. Na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyyā’ti. ‘Sace bhoto bhūmijassa satthā evaṁvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṁyeva puthusamaṇabrāhmaṇānaṁ muddhānaṁ maññe āhacca tiṭṭhatī’ti. ‘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?
Then the venerable Bhūmija, having returned from his almsround after his meal, approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the venerable Bhūmija said to the Blessed One: “Venerable sir, having dressed early in the morning, taking my alms bowl and outer robe, I went to Prince Jayasena’s residence. Having approached, I sat down on the prepared seat. Then, venerable sir, Prince Jayasena approached me. Having drawn near, he exchanged courteous greetings with me, and after this friendly exchange, he sat down to one side. Seated to one side, venerable sir, Prince Jayasena said to me: ‘There are, sir Bhūmija, some ascetics and brahmins who hold such a doctrine and view: “If one lives the spiritual life having made a wish, one is incapable of attaining any fruit; if one lives the spiritual life without having made a wish, one is incapable of attaining any fruit; if one lives the spiritual life having both made and not made a wish, one is incapable of attaining any fruit; if one lives the spiritual life having neither made nor not made a wish, one is incapable of attaining any fruit.” What does sir Bhūmija’s Teacher say about this, what does he declare?’ When this was said, venerable sir, I said to Prince Jayasena: ‘Prince, I have not heard and learned this in the presence of the Blessed One. But it is possible that the Blessed One might say this: “If one lives the spiritual life unwisely, having made a wish, one is incapable of attaining any fruit; if one lives the spiritual life unwisely without having made a wish, one is incapable of attaining any fruit; if one lives the spiritual life unwisely having both made and not made a wish, one is incapable of attaining any fruit; if one lives the spiritual life unwisely having neither made nor not made a wish, one is incapable of attaining any fruit. However, if one lives the spiritual life wisely, having made a wish, one is able to attain fruit; if one lives the spiritual life wisely without having made a wish, one is able to attain fruit; if one lives the spiritual life wisely having both made and not made a wish, one is able to attain fruit; if one lives the spiritual life wisely having neither made nor not made a wish, one is able to attain fruit.” Prince, I have not heard and learned this in the presence of the Blessed One. But it is possible that the Blessed One might declare thus.’ ‘If sir Bhūmija’s teacher asserts thus, if he declares thus, then it certainly seems that sir Bhūmija’s Teacher stands ahead of all the ordinary ascetics and brahmins.’ Venerable sir, when asked in this way and answering in this way, do I state what has been said by the Blessed One, and not misrepresent the Blessed One with what is untrue? Do I explain in accordance with the Dhamma, so that no legitimate deduction from my assertion gives ground for criticism?”
“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, when asked in this way and answering in this way, you state what has been said by me, and do not misrepresent me with what is untrue. You explain in accordance with the Dhamma, so that no legitimate deduction from your assertion gives ground for criticism.
The Wrong Way
Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.
Whatever ascetics or brahmins, Bhūmija, have |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|, |wrong intention::wrong notion, wrong idea [micchāsaṅkappa]|, |wrong speech::speech that is false, divisive, harsh, or frivolous; communication rooted in deceit, hostility, or heedlessness [micchāvācā]|, |wrong action::bodily conduct that causes harm—acts of killing, stealing, or sexual misconduct; behavior contrary to harmlessness and restraint [micchākammanta]|, |wrong livelihood::earning a living or seeking support through deceitful or manipulative means—by cheating, flattery, hinting, disparaging others, or scheming for gain [micchāājīva]|, |wrong effort::striving that generates or maintains unwholesome states while neglecting wholesome ones [micchāvāyāma]|, |wrong mindfulness::imperfect memory, misinformed recollection that reinforces delusion or distraction [micchāsati]|, and |wrong collectedness::wrong concentration that can cause harm to oneself, destabilize the mind, or lead to furthering of delusion [micchāsamādhi]|—if they live the spiritual life having made a wish, they are incapable of attaining any fruit; if they live the spiritual life without having made a wish, they are incapable of attaining any fruit; if they live the spiritual life having both made and not made a wish, they are incapable of attaining any fruit; if they live the spiritual life having neither made nor not made a wish, they are incapable of attaining any fruit. What is the reason for this? Because [that wrong path], Bhūmija, is not a proper method for the attainment of any fruit.
Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṁ caramāno vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya. Āsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya; anāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya; āsañca anāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya; nevāsaṁ nānāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, telassa adhigamāya.
Suppose, Bhūmija, a man needing oil, seeking oil, wandering in search of oil, were to heap sand into a |wooden bucket::wooden tub, wooden trough [doṇi]|, repeatedly sprinkle it with water, and press it. If he were to heap sand into a wooden bucket, repeatedly sprinkle it with water, and press it having made a wish, he is incapable of attaining oil; if he were to heap sand into a wooden bucket, repeatedly sprinkle it with water, and press it without having made a wish, he is incapable of attaining oil; if he were to heap sand into a wooden bucket, repeatedly sprinkle it with water, and press it having both made and not made a wish, he is incapable of attaining oil; if he were to heap sand into a wooden bucket, repeatedly sprinkle it with water, and press it having neither made nor not made a wish, he is incapable of attaining oil. What is the reason for this? Because that, Bhūmija, is not a proper method for the attainment of 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; anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.
So too, Bhūmija, whatever ascetics or brahmins have wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong collectedness—if they live the spiritual life having made a wish, they are incapable of attaining any fruit; if they live the spiritual life without having made a wish, they are incapable of attaining any fruit; if they live the spiritual life having both made and not made a wish, they are incapable of attaining any fruit; if they live the spiritual life having neither made nor not made a wish, they are incapable of attaining any fruit. What is the reason for this? Because that is not a proper method for the attainment of any fruit.
Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṁ caramāno gāviṁ taruṇavacchaṁ visāṇato āviñcheyya. Āsañcepi karitvā gāviṁ taruṇavacchaṁ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā gāviṁ taruṇavacchaṁ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, khīrassa adhigamāya.
Suppose, Bhūmija, a man needing milk, seeking milk, wandering in search of milk, were to pull a cow with a young calf by the horn. If he were to pull a cow with a young calf by the horn having made a wish, he is incapable of attaining milk; if he were to pull a cow with a young calf by the horn without having made a wish, he is incapable of attaining milk; if he were to pull a cow with a young calf by the horn having both made and not made a wish, he is incapable of attaining milk; if he were to pull a cow with a young calf by the horn having neither made nor not made a wish, he is incapable of attaining milk. What is the reason for this? Because that, Bhūmija, is not a proper method for the attainment of milk.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino …pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.
So too, Bhūmija, whatever ascetics or brahmins have wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong collectedness—if they live the spiritual life having made a wish, they are incapable of attaining any fruit; if they live the spiritual life without having made a wish, they are incapable of attaining any fruit; if they live the spiritual life having both made and not made a wish, they are incapable of attaining any fruit; if they live the spiritual life having neither made nor not made a wish, they are incapable of attaining any fruit. What is the reason for this? Because [that wrong path], Bhūmija, is not a proper method for the attainment of any fruit.
Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṁ caramāno udakaṁ kalase āsiñcitvā matthena āviñcheyya. Āsañcepi karitvā udakaṁ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā udakaṁ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, navanītassa adhigamāya.
Suppose, Bhūmija, a man needing butter, seeking butter, wandering in search of butter, were to pour water into a pot and churn it with a churning stick. If he were to pour water into a pot and churn it with a churning stick having made a wish, he is incapable of attaining butter; if he were to pour water into a pot and churn it with a churning stick without having made a wish, he is incapable of attaining butter; if he were to pour water into a pot and churn it with a churning stick having both made and not made a wish, he is incapable of attaining butter; if he were to pour water into a pot and churn it with a churning stick having neither made nor not made a wish, he is incapable of attaining butter. What is the reason for this? Because that, Bhūmija, is not a proper method for the attainment of butter.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino …pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.
So too, Bhūmija, whatever ascetics or brahmins have wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong collectedness—if they live the spiritual life having made a wish, they are incapable of attaining any fruit; if they live the spiritual life without having made a wish, they are incapable of attaining any fruit; if they live the spiritual life having both made and not made a wish, they are incapable of attaining any fruit; if they live the spiritual life having neither made nor not made a wish, they are incapable of attaining any fruit. What is the reason for this? Because [that wrong path], Bhūmija, is not a proper method for the attainment of any fruit.
Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṁ caramāno allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya. Āsañcepi karitvā allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya, abhabbo aggissa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya, abhabbo aggissa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, aggissa adhigamāya.
Suppose, Bhūmija, a man needing fire, seeking fire, wandering in search of fire, were to take a wet sappy piece of wood and rub it with an upper fire-stick. If he were to take a wet sappy piece of wood and rub it with an upper fire-stick having made a wish, he is incapable of attaining fire; if he were to take a wet sappy piece of wood and rub it with an upper fire-stick without having made a wish, he is incapable of attaining fire; if he were to take a wet sappy piece of wood and rub it with an upper fire-stick having both made and not made a wish, he is incapable of attaining fire; if he were to take a wet sappy piece of wood and rub it with an upper fire-stick having neither made nor not made a wish, he is incapable of attaining fire. What is the reason for this? Because that, Bhūmija, is not a proper method for the attainment of fire.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino …pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.
So too, Bhūmija, whatever ascetics or brahmins have wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong collectedness—if they live the spiritual life having made a wish, they are incapable of attaining any fruit; if they live the spiritual life without having made a wish, they are incapable of attaining any fruit; if they live the spiritual life having both made and not made a wish, they are incapable of attaining any fruit; if they live the spiritual life having neither made nor not made a wish, they are incapable of attaining any fruit. What is the reason for this? Because [that wrong path], Bhūmija, is not a proper method for the attainment of any fruit.
The Right Way
Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā sammādiṭṭhino sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.
Whatever ascetics or brahmins, Bhūmija, have |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, |right intention::intention of renunciation, goodwill, and harmlessness; the resolve to let go of craving, ill will, and cruelty, cultivating thoughts that lead to peace and liberation [sammāsaṅkappa]|, |right speech::speech that is purified by abstaining from falsehood, divisive talk, harsh words, and idle chatter [sammāvācā]|, |right action::action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty [sammākammanta]|, |right livelihood::means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence [sammāājīva]|, |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|, |right mindfulness::perfect memory of the Dhamma; correct recollection of the exact instructions to guide one’s practice [sammāsati]|, and |right collectedness::correct mental composure that stabilizes the mind and supports clarity of thoughts [sammāsamādhi]|—if they live the spiritual life having made a wish, they are able to attain fruit; if they live the spiritual life without having made a wish, they are able to attain fruit; if they live the spiritual life having both made and not made a wish, they are able to attain fruit; if they live the spiritual life having neither made nor not made a wish, they are able to attain fruit. What is the reason for this? Because [that right path], Bhūmija, is a proper method for the attainment of any fruit.
Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṁ caramāno tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya. Āsañcepi karitvā tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, bhabbo telassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, bhabbo telassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, telassa adhigamāya.
Suppose, Bhūmija, a man needing oil, seeking oil, wandering in search of oil, were to heap ground sesame seeds into a wooden bucket, repeatedly sprinkle it with water, and press it. If he were to heap ground sesame seeds into a wooden bucket, repeatedly sprinkle it with water, and press it having made a wish, he is able to attain oil; if he were to heap ground sesame seeds into a wooden bucket, repeatedly sprinkle it with water, and press it without having made a wish, he is able to attain oil; if he were to heap ground sesame seeds into a wooden bucket having both made and not made a wish, he is able to attain oil; if he were to heap ground sesame seeds into a wooden bucket having neither made nor not made a wish, he is able to attain oil. What is the reason for this? Because that, Bhūmija, is a proper method for the attainment of oil.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.
So too, Bhūmija, whatever ascetics or brahmins have right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness—if they live the spiritual life having made a wish, they are capable of attaining any fruit; if they live the spiritual life without having made a wish, they are able to attain fruit; if they live the spiritual life having both made and not made a wish, they are able to attain fruit; if they live the spiritual life having neither made nor not made a wish, they are able to attain fruit. What is the reason for this? Because [that right path], Bhūmija, is a proper method for the attainment of any fruit.
Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṁ caramāno gāviṁ taruṇavacchaṁ thanato āviñcheyya. Āsañcepi karitvā gāviṁ taruṇavacchaṁ thanato āviñcheyya, bhabbo khīrassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā gāviṁ taruṇavacchaṁ thanato āviñcheyya, bhabbo khīrassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, khīrassa adhigamāya.
Suppose, Bhūmija, a man needing milk, seeking milk, wandering in search of milk, were to milk a cow with a young calf from the udder. If he were to milk a cow with a young calf from the udder having made a wish, he is able to attain milk; if he were to milk a cow with a young calf from the udder without having made a wish, he is able to attain milk; if he were to milk a cow with a young calf from the udder having both made and not made a wish, he is able to attain milk; if he were to milk a cow with a young calf from the udder having neither made nor not made a wish, he is able to attain milk. What is the reason for this? Because that, Bhūmija, is a proper method for the attainment of milk.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe… sammāsamādhino te āsañcepi karitvā …pe… anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.
So too, Bhūmija, whatever ascetics or brahmins have right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness—if they live the spiritual life having made a wish, they are capable of attaining any fruit; if they live the spiritual life without having made a wish, they are able to attain fruit; if they live the spiritual life having both made and not made a wish, they are able to attain fruit; if they live the spiritual life having neither made nor not made a wish, they are able to attain fruit. What is the reason for this? Because [that right path], Bhūmija, is a proper method for the attainment of any fruit.
Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṁ caramāno dadhiṁ kalase āsiñcitvā matthena āviñcheyya. Āsañcepi karitvā dadhiṁ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya; anāsañcepi karitvā … āsañca anāsañcepi karitvā … nevāsaṁ nānāsañcepi karitvā dadhiṁ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, navanītassa adhigamāya.
Suppose, Bhūmija, a man needing butter, seeking butter, wandering in search of butter, were to pour curds into a pot and churn it with a churning stick. If he were to pour curds into a pot and churn it with a churning stick having made a wish, he is able to attain butter; if he were to pour curds into a pot and churn it with a churning stick without having made a wish, he is able to attain butter; if he were to pour curds into a pot and churn it with a churning stick having both made and not made a wish, he is able to attain butter; if he were to pour curds into a pot and churn it with a churning stick having neither made nor not made a wish, he is able to attain butter. What is the reason for this? Because that, Bhūmija, is a proper method for the attainment of butter.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā … āsañca anāsañcepi karitvā … nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.
So too, Bhūmija, whatever ascetics or brahmins have right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness—if they live the spiritual life having made a wish, they are capable of attaining any fruit; if they live the spiritual life without having made a wish, they are able to attain fruit; if they live the spiritual life having both made and not made a wish, they are able to attain fruit; if they live the spiritual life having neither made nor not made a wish, they are able to attain fruit. What is the reason for this? Because [that right path], Bhūmija, is a proper method for the attainment of any fruit.
Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṁ caramāno sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimantheyya; (…) āsañcepi karitvā … anāsañcepi karitvā … āsañca anāsañcepi karitvā … nevāsaṁ nānāsañcepi karitvā sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimantheyya, bhabbo aggissa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, aggissa adhigamāya.
Suppose, Bhūmija, a man needing fire, seeking fire, wandering in search of fire, were to take a dry sapless piece of wood and rub it with an upper fire-stick. If he were to take a dry sapless piece of wood and rub it with an upper fire-stick having made a wish, he is able to attain fire; if he were to take a dry sapless piece of wood and rub it with an upper fire-stick without having made a wish, he is able to attain fire; if he were to take a dry sapless piece of wood and rub it with an upper fire-stick having both made and not made a wish, he is able to attain fire; if he were to take a dry sapless piece of wood and rub it with an upper fire-stick having neither made nor not made a wish, he is able to attain fire. What is the reason for this? Because that, Bhūmija, is a proper method for the attainment of fire.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.
So too, Bhūmija, whatever ascetics or brahmins have right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness—if they live the spiritual life having made a wish, they are capable of attaining any fruit; if they live the spiritual life without having made a wish, they are able to attain fruit; if they live the spiritual life having both made and not made a wish, they are able to attain fruit; if they live the spiritual life having neither made nor not made a wish, they are able to attain fruit. What is the reason for this? Because [that right path], Bhūmija, is a proper method for the attainment of any fruit.
Sace kho taṁ, bhūmija, jayasenassa rājakumārassa imā catasso upamā paṭibhāyeyyuṁ anacchariyaṁ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṁ kareyyā”ti.
If these four similes had occurred to you, Bhūmija, Prince Jayasena would have spontaneously acquired confidence in you, and being confident, would have |shown his confidence::displayed his faith [pasannākāra]| to you.”
“Kuto pana maṁ, bhante, jayasenassa rājakumārassa imā catasso upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti?
“Venerable sir, how could these four similes have occurred to me with regard to Prince Jayasena as they occur to the Blessed One, since they are spontaneous and have never been heard before?”
Idamavoca bhagavā. Attamano āyasmā bhūmijo bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. The venerable Bhūmija was delighted and pleased with the Blessed One’s words.
Thus have I heard—At one time, the Blessed One was dwelling at |Rājagaha::name of a city; capital of Magadha; lit. king’s house [rājagaha]|, in the Bamboo Grove, the Squirrels’ feeding ground.
Then the venerable |Bhūmija::name of a monk; lit. born from the earth [bhūmija]|, having dressed early in the morning, taking his alms bowl and outer robe, went to Prince |Jayasena::name of a prince; lit. victorious army. MA identifies Prince Jayasena as a son of King Bimbisāra [jayasena]|’s residence. Having approached, he sat down on the prepared seat.
Then Prince Jayasena approached the venerable Bhūmija. Having drawn near, he exchanged courteous greetings with the venerable Bhūmija, and after this friendly exchange, he sat down to one side. Seated to one side, Prince Jayasena said to the venerable Bhūmija:
“There are, sir Bhūmija, some ascetics and brahmins who hold such a doctrine and view: ‘If one lives the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| having made a wish, one is incapable of attaining any fruit; if one lives the spiritual life without having made a wish, one is incapable of attaining any fruit; if one lives the spiritual life having both made and not made a wish, one is incapable of attaining any fruit; if one lives the spiritual life having neither made nor not made a wish, one is incapable of attaining any fruit.’ What does sir Bhūmija’s Teacher say about this, what does he declare?”
“Prince, I have not heard and learned this in the presence of the Blessed One. But it is possible that the Blessed One might say this: ‘If one lives the spiritual life unwisely, having made a wish, one is incapable of attaining any fruit; if one lives the spiritual life unwisely without having made a wish, one is incapable of attaining any fruit; if one lives the spiritual life unwisely having both made and not made a wish, one is incapable of attaining any fruit; if one lives the spiritual life unwisely having neither made nor not made a wish, one is incapable of attaining any fruit. However, if one lives the spiritual life wisely, having made a wish, one is able to attain fruit; if one lives the spiritual life wisely without having made a wish, one is able to attain fruit; if one lives the spiritual life wisely having both made and not made a wish, one is able to attain fruit; if one lives the spiritual life wisely having neither made nor not made a wish, one is able to attain fruit.’ Prince, I have not heard and learned this in the presence of the Blessed One. But it is possible that the Blessed One might declare thus.”
“If sir Bhūmija’s teacher asserts thus, if he declares thus, then it certainly seems that sir Bhūmija’s Teacher stands ahead of all the ordinary ascetics and brahmins.” Then Prince Jayasena served the venerable Bhūmija from his bowl of food.
Then the venerable Bhūmija, having returned from his almsround after his meal, approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the venerable Bhūmija said to the Blessed One: “Venerable sir, having dressed early in the morning, taking my alms bowl and outer robe, I went to Prince Jayasena’s residence. Having approached, I sat down on the prepared seat. Then, venerable sir, Prince Jayasena approached me. Having drawn near, he exchanged courteous greetings with me, and after this friendly exchange, he sat down to one side. Seated to one side, venerable sir, Prince Jayasena said to me: ‘There are, sir Bhūmija, some ascetics and brahmins who hold such a doctrine and view: “If one lives the spiritual life having made a wish, one is incapable of attaining any fruit; if one lives the spiritual life without having made a wish, one is incapable of attaining any fruit; if one lives the spiritual life having both made and not made a wish, one is incapable of attaining any fruit; if one lives the spiritual life having neither made nor not made a wish, one is incapable of attaining any fruit.” What does sir Bhūmija’s Teacher say about this, what does he declare?’ When this was said, venerable sir, I said to Prince Jayasena: ‘Prince, I have not heard and learned this in the presence of the Blessed One. But it is possible that the Blessed One might say this: “If one lives the spiritual life unwisely, having made a wish, one is incapable of attaining any fruit; if one lives the spiritual life unwisely without having made a wish, one is incapable of attaining any fruit; if one lives the spiritual life unwisely having both made and not made a wish, one is incapable of attaining any fruit; if one lives the spiritual life unwisely having neither made nor not made a wish, one is incapable of attaining any fruit. However, if one lives the spiritual life wisely, having made a wish, one is able to attain fruit; if one lives the spiritual life wisely without having made a wish, one is able to attain fruit; if one lives the spiritual life wisely having both made and not made a wish, one is able to attain fruit; if one lives the spiritual life wisely having neither made nor not made a wish, one is able to attain fruit.” Prince, I have not heard and learned this in the presence of the Blessed One. But it is possible that the Blessed One might declare thus.’ ‘If sir Bhūmija’s teacher asserts thus, if he declares thus, then it certainly seems that sir Bhūmija’s Teacher stands ahead of all the ordinary ascetics and brahmins.’ Venerable sir, when asked in this way and answering in this way, do I state what has been said by the Blessed One, and not misrepresent the Blessed One with what is untrue? Do I explain in accordance with the Dhamma, so that no legitimate deduction from my assertion gives ground for criticism?”
“Indeed, Bhūmija, when asked in this way and answering in this way, you state what has been said by me, and do not misrepresent me with what is untrue. You explain in accordance with the Dhamma, so that no legitimate deduction from your assertion gives ground for criticism.
The Wrong Way
Whatever ascetics or brahmins, Bhūmija, have |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|, |wrong intention::wrong notion, wrong idea [micchāsaṅkappa]|, |wrong speech::speech that is false, divisive, harsh, or frivolous; communication rooted in deceit, hostility, or heedlessness [micchāvācā]|, |wrong action::bodily conduct that causes harm—acts of killing, stealing, or sexual misconduct; behavior contrary to harmlessness and restraint [micchākammanta]|, |wrong livelihood::earning a living or seeking support through deceitful or manipulative means—by cheating, flattery, hinting, disparaging others, or scheming for gain [micchāājīva]|, |wrong effort::striving that generates or maintains unwholesome states while neglecting wholesome ones [micchāvāyāma]|, |wrong mindfulness::imperfect memory, misinformed recollection that reinforces delusion or distraction [micchāsati]|, and |wrong collectedness::wrong concentration that can cause harm to oneself, destabilize the mind, or lead to furthering of delusion [micchāsamādhi]|—if they live the spiritual life having made a wish, they are incapable of attaining any fruit; if they live the spiritual life without having made a wish, they are incapable of attaining any fruit; if they live the spiritual life having both made and not made a wish, they are incapable of attaining any fruit; if they live the spiritual life having neither made nor not made a wish, they are incapable of attaining any fruit. What is the reason for this? Because [that wrong path], Bhūmija, is not a proper method for the attainment of any fruit.
Suppose, Bhūmija, a man needing oil, seeking oil, wandering in search of oil, were to heap sand into a |wooden bucket::wooden tub, wooden trough [doṇi]|, repeatedly sprinkle it with water, and press it. If he were to heap sand into a wooden bucket, repeatedly sprinkle it with water, and press it having made a wish, he is incapable of attaining oil; if he were to heap sand into a wooden bucket, repeatedly sprinkle it with water, and press it without having made a wish, he is incapable of attaining oil; if he were to heap sand into a wooden bucket, repeatedly sprinkle it with water, and press it having both made and not made a wish, he is incapable of attaining oil; if he were to heap sand into a wooden bucket, repeatedly sprinkle it with water, and press it having neither made nor not made a wish, he is incapable of attaining oil. What is the reason for this? Because that, Bhūmija, is not a proper method for the attainment of oil.
So too, Bhūmija, whatever ascetics or brahmins have wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong collectedness—if they live the spiritual life having made a wish, they are incapable of attaining any fruit; if they live the spiritual life without having made a wish, they are incapable of attaining any fruit; if they live the spiritual life having both made and not made a wish, they are incapable of attaining any fruit; if they live the spiritual life having neither made nor not made a wish, they are incapable of attaining any fruit. What is the reason for this? Because that is not a proper method for the attainment of any fruit.
Suppose, Bhūmija, a man needing milk, seeking milk, wandering in search of milk, were to pull a cow with a young calf by the horn. If he were to pull a cow with a young calf by the horn having made a wish, he is incapable of attaining milk; if he were to pull a cow with a young calf by the horn without having made a wish, he is incapable of attaining milk; if he were to pull a cow with a young calf by the horn having both made and not made a wish, he is incapable of attaining milk; if he were to pull a cow with a young calf by the horn having neither made nor not made a wish, he is incapable of attaining milk. What is the reason for this? Because that, Bhūmija, is not a proper method for the attainment of milk.
So too, Bhūmija, whatever ascetics or brahmins have wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong collectedness—if they live the spiritual life having made a wish, they are incapable of attaining any fruit; if they live the spiritual life without having made a wish, they are incapable of attaining any fruit; if they live the spiritual life having both made and not made a wish, they are incapable of attaining any fruit; if they live the spiritual life having neither made nor not made a wish, they are incapable of attaining any fruit. What is the reason for this? Because [that wrong path], Bhūmija, is not a proper method for the attainment of any fruit.
Suppose, Bhūmija, a man needing butter, seeking butter, wandering in search of butter, were to pour water into a pot and churn it with a churning stick. If he were to pour water into a pot and churn it with a churning stick having made a wish, he is incapable of attaining butter; if he were to pour water into a pot and churn it with a churning stick without having made a wish, he is incapable of attaining butter; if he were to pour water into a pot and churn it with a churning stick having both made and not made a wish, he is incapable of attaining butter; if he were to pour water into a pot and churn it with a churning stick having neither made nor not made a wish, he is incapable of attaining butter. What is the reason for this? Because that, Bhūmija, is not a proper method for the attainment of butter.
So too, Bhūmija, whatever ascetics or brahmins have wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong collectedness—if they live the spiritual life having made a wish, they are incapable of attaining any fruit; if they live the spiritual life without having made a wish, they are incapable of attaining any fruit; if they live the spiritual life having both made and not made a wish, they are incapable of attaining any fruit; if they live the spiritual life having neither made nor not made a wish, they are incapable of attaining any fruit. What is the reason for this? Because [that wrong path], Bhūmija, is not a proper method for the attainment of any fruit.
Suppose, Bhūmija, a man needing fire, seeking fire, wandering in search of fire, were to take a wet sappy piece of wood and rub it with an upper fire-stick. If he were to take a wet sappy piece of wood and rub it with an upper fire-stick having made a wish, he is incapable of attaining fire; if he were to take a wet sappy piece of wood and rub it with an upper fire-stick without having made a wish, he is incapable of attaining fire; if he were to take a wet sappy piece of wood and rub it with an upper fire-stick having both made and not made a wish, he is incapable of attaining fire; if he were to take a wet sappy piece of wood and rub it with an upper fire-stick having neither made nor not made a wish, he is incapable of attaining fire. What is the reason for this? Because that, Bhūmija, is not a proper method for the attainment of fire.
So too, Bhūmija, whatever ascetics or brahmins have wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong collectedness—if they live the spiritual life having made a wish, they are incapable of attaining any fruit; if they live the spiritual life without having made a wish, they are incapable of attaining any fruit; if they live the spiritual life having both made and not made a wish, they are incapable of attaining any fruit; if they live the spiritual life having neither made nor not made a wish, they are incapable of attaining any fruit. What is the reason for this? Because [that wrong path], Bhūmija, is not a proper method for the attainment of any fruit.
The Right Way
Whatever ascetics or brahmins, Bhūmija, have |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, |right intention::intention of renunciation, goodwill, and harmlessness; the resolve to let go of craving, ill will, and cruelty, cultivating thoughts that lead to peace and liberation [sammāsaṅkappa]|, |right speech::speech that is purified by abstaining from falsehood, divisive talk, harsh words, and idle chatter [sammāvācā]|, |right action::action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty [sammākammanta]|, |right livelihood::means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence [sammāājīva]|, |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|, |right mindfulness::perfect memory of the Dhamma; correct recollection of the exact instructions to guide one’s practice [sammāsati]|, and |right collectedness::correct mental composure that stabilizes the mind and supports clarity of thoughts [sammāsamādhi]|—if they live the spiritual life having made a wish, they are able to attain fruit; if they live the spiritual life without having made a wish, they are able to attain fruit; if they live the spiritual life having both made and not made a wish, they are able to attain fruit; if they live the spiritual life having neither made nor not made a wish, they are able to attain fruit. What is the reason for this? Because [that right path], Bhūmija, is a proper method for the attainment of any fruit.
Suppose, Bhūmija, a man needing oil, seeking oil, wandering in search of oil, were to heap ground sesame seeds into a wooden bucket, repeatedly sprinkle it with water, and press it. If he were to heap ground sesame seeds into a wooden bucket, repeatedly sprinkle it with water, and press it having made a wish, he is able to attain oil; if he were to heap ground sesame seeds into a wooden bucket, repeatedly sprinkle it with water, and press it without having made a wish, he is able to attain oil; if he were to heap ground sesame seeds into a wooden bucket having both made and not made a wish, he is able to attain oil; if he were to heap ground sesame seeds into a wooden bucket having neither made nor not made a wish, he is able to attain oil. What is the reason for this? Because that, Bhūmija, is a proper method for the attainment of oil.
So too, Bhūmija, whatever ascetics or brahmins have right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness—if they live the spiritual life having made a wish, they are capable of attaining any fruit; if they live the spiritual life without having made a wish, they are able to attain fruit; if they live the spiritual life having both made and not made a wish, they are able to attain fruit; if they live the spiritual life having neither made nor not made a wish, they are able to attain fruit. What is the reason for this? Because [that right path], Bhūmija, is a proper method for the attainment of any fruit.
Suppose, Bhūmija, a man needing milk, seeking milk, wandering in search of milk, were to milk a cow with a young calf from the udder. If he were to milk a cow with a young calf from the udder having made a wish, he is able to attain milk; if he were to milk a cow with a young calf from the udder without having made a wish, he is able to attain milk; if he were to milk a cow with a young calf from the udder having both made and not made a wish, he is able to attain milk; if he were to milk a cow with a young calf from the udder having neither made nor not made a wish, he is able to attain milk. What is the reason for this? Because that, Bhūmija, is a proper method for the attainment of milk.
So too, Bhūmija, whatever ascetics or brahmins have right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness—if they live the spiritual life having made a wish, they are capable of attaining any fruit; if they live the spiritual life without having made a wish, they are able to attain fruit; if they live the spiritual life having both made and not made a wish, they are able to attain fruit; if they live the spiritual life having neither made nor not made a wish, they are able to attain fruit. What is the reason for this? Because [that right path], Bhūmija, is a proper method for the attainment of any fruit.
Suppose, Bhūmija, a man needing butter, seeking butter, wandering in search of butter, were to pour curds into a pot and churn it with a churning stick. If he were to pour curds into a pot and churn it with a churning stick having made a wish, he is able to attain butter; if he were to pour curds into a pot and churn it with a churning stick without having made a wish, he is able to attain butter; if he were to pour curds into a pot and churn it with a churning stick having both made and not made a wish, he is able to attain butter; if he were to pour curds into a pot and churn it with a churning stick having neither made nor not made a wish, he is able to attain butter. What is the reason for this? Because that, Bhūmija, is a proper method for the attainment of butter.
So too, Bhūmija, whatever ascetics or brahmins have right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness—if they live the spiritual life having made a wish, they are capable of attaining any fruit; if they live the spiritual life without having made a wish, they are able to attain fruit; if they live the spiritual life having both made and not made a wish, they are able to attain fruit; if they live the spiritual life having neither made nor not made a wish, they are able to attain fruit. What is the reason for this? Because [that right path], Bhūmija, is a proper method for the attainment of any fruit.
Suppose, Bhūmija, a man needing fire, seeking fire, wandering in search of fire, were to take a dry sapless piece of wood and rub it with an upper fire-stick. If he were to take a dry sapless piece of wood and rub it with an upper fire-stick having made a wish, he is able to attain fire; if he were to take a dry sapless piece of wood and rub it with an upper fire-stick without having made a wish, he is able to attain fire; if he were to take a dry sapless piece of wood and rub it with an upper fire-stick having both made and not made a wish, he is able to attain fire; if he were to take a dry sapless piece of wood and rub it with an upper fire-stick having neither made nor not made a wish, he is able to attain fire. What is the reason for this? Because that, Bhūmija, is a proper method for the attainment of fire.
So too, Bhūmija, whatever ascetics or brahmins have right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness—if they live the spiritual life having made a wish, they are capable of attaining any fruit; if they live the spiritual life without having made a wish, they are able to attain fruit; if they live the spiritual life having both made and not made a wish, they are able to attain fruit; if they live the spiritual life having neither made nor not made a wish, they are able to attain fruit. What is the reason for this? Because [that right path], Bhūmija, is a proper method for the attainment of any fruit.
If these four similes had occurred to you, Bhūmija, Prince Jayasena would have spontaneously acquired confidence in you, and being confident, would have |shown his confidence::displayed his faith [pasannākāra]| to you.”
“Venerable sir, how could these four similes have occurred to me with regard to Prince Jayasena as they occur to the Blessed One, since they are spontaneous and have never been heard before?”
The Blessed One said this. The venerable Bhūmija was delighted and pleased with the Blessed One’s words.
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Atha kho āyasmā bhūmijo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Atha kho jayaseno rājakumāro yenāyasmā bhūmijo tenupasaṅkami; upasaṅkamitvā āyasmatā bhūmijena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jayaseno rājakumāro āyasmantaṁ bhūmijaṁ etadavoca:
“santi, bho bhūmija, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāyā’ti. Idha bhoto bhūmijassa satthā kiṁvādī kimakkhāyī”ti?
“Na kho metaṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyya: ‘āsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Āsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāyā’ti. Na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyyā”ti.
“Sace kho bhoto bhūmijassa satthā evaṁvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṁyeva puthusamaṇabrāhmaṇānaṁ muddhānaṁ maññe āhacca tiṭṭhatī”ti. Atha kho jayaseno rājakumāro āyasmantaṁ bhūmijaṁ sakeneva thālipākena parivisi.
Atha kho āyasmā bhūmijo pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhūmijo bhagavantaṁ etadavoca: “idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā paññatte āsane nisīdiṁ. Atha kho, bhante, jayaseno rājakumāro yenāhaṁ tenupasaṅkami; upasaṅkamitvā mayā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, bhante, jayaseno rājakumāro maṁ etadavoca: ‘santi, bho bhūmija, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino—āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāyā’ti. ‘Idha bhoto bhūmijassa satthā kiṁvādī kimakkhāyī’ti? Evaṁ vutte, ahaṁ, bhante, jayasenaṁ rājakumāraṁ etadavocaṁ: ‘na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyya—āsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā ayoniso brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Āsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā yoniso brahmacariyaṁ caranti, bhabbā phalassa adhigamāyāti. Na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. Ṭhānañca kho etaṁ vijjati yaṁ bhagavā evaṁ byākareyyā’ti. ‘Sace bhoto bhūmijassa satthā evaṁvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṁyeva puthusamaṇabrāhmaṇānaṁ muddhānaṁ maññe āhacca tiṭṭhatī’ti. ‘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?
“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.
Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.
Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṁ caramāno vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya. Āsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya; anāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya; āsañca anāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya; nevāsaṁ nānāsañcepi karitvā vālikaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, abhabbo telassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, telassa adhigamāya.
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; anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.
Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṁ caramāno gāviṁ taruṇavacchaṁ visāṇato āviñcheyya. Āsañcepi karitvā gāviṁ taruṇavacchaṁ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā gāviṁ taruṇavacchaṁ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, khīrassa adhigamāya.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino …pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.
Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṁ caramāno udakaṁ kalase āsiñcitvā matthena āviñcheyya. Āsañcepi karitvā udakaṁ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā udakaṁ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, navanītassa adhigamāya.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino …pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.
Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṁ caramāno allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya. Āsañcepi karitvā allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya, abhabbo aggissa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimantheyya, abhabbo aggissa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, aggissa adhigamāya.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino …pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, abhabbā phalassa adhigamāya. Taṁ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.
Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā sammādiṭṭhino sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.
Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṁ caramāno tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya. Āsañcepi karitvā tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, bhabbo telassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā tilapiṭṭhaṁ doṇiyā ākiritvā udakena paripphosakaṁ paripphosakaṁ pīḷeyya, bhabbo telassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, telassa adhigamāya.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.
Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṁ caramāno gāviṁ taruṇavacchaṁ thanato āviñcheyya. Āsañcepi karitvā gāviṁ taruṇavacchaṁ thanato āviñcheyya, bhabbo khīrassa adhigamāya; anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā gāviṁ taruṇavacchaṁ thanato āviñcheyya, bhabbo khīrassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, khīrassa adhigamāya.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe… sammāsamādhino te āsañcepi karitvā …pe… anāsañcepi karitvā …pe… āsañca anāsañcepi karitvā …pe… nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.
Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṁ caramāno dadhiṁ kalase āsiñcitvā matthena āviñcheyya. Āsañcepi karitvā dadhiṁ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya; anāsañcepi karitvā … āsañca anāsañcepi karitvā … nevāsaṁ nānāsañcepi karitvā dadhiṁ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, navanītassa adhigamāya.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā … āsañca anāsañcepi karitvā … nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.
Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṁ caramāno sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimantheyya; (…) āsañcepi karitvā … anāsañcepi karitvā … āsañca anāsañcepi karitvā … nevāsaṁ nānāsañcepi karitvā sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimantheyya, bhabbo aggissa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, aggissa adhigamāya.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino …pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya; nevāsaṁ nānāsañcepi karitvā brahmacariyaṁ caranti, bhabbā phalassa adhigamāya. Taṁ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.
Sace kho taṁ, bhūmija, jayasenassa rājakumārassa imā catasso upamā paṭibhāyeyyuṁ anacchariyaṁ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṁ kareyyā”ti.
“Kuto pana maṁ, bhante, jayasenassa rājakumārassa imā catasso upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti?
Idamavoca bhagavā. Attamano āyasmā bhūmijo bhagavato bhāsitaṁ abhinandīti.