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With Pāyāsi 19.1-24

Pāyāsisutta 19.1-24

Language
Pāli

19.1

“Tena hi, rājañña, upamaṃ te karissāmi.

“Well then, chieftain, I shall give you a simile.

With Pāyāsi

19.2

Upamāya m’idhekacce viññū purisā bhāsitassa atthaṃ ājānanti.

For by means of a simile some sensible people understand the meaning of what is said.

With Pāyāsi

19.3

Bhūtapubbaṃ, rājañña, aññataro saṅkhadhamo saṅkhaṃ ādāya paccantimaṃ janapadaṃ agamāsi.

Once upon a time, a certain horn blower took his horn and traveled to a borderland,

With Pāyāsi

19.4

So yena aññataro gāmo tenupasaṅkami; upasaṅkamitvā majjhe gāmassa ṭhito tikkhattuṃ saṅkhaṃ upalāpetvā saṅkhaṃ bhūmiyaṃ nikkhipitvā ekamantaṃ nisīdi.

where he went to a certain village. Standing in the middle of the village, he sounded his horn three times, then placed it on the ground and sat down to one side.

With Pāyāsi

19.5

Atha kho, rājañña, tesaṃ paccantajanapadānaṃ manussānaṃ etadahosi:

Then the people of the borderland thought,

With Pāyāsi

19.6

‘ambho kassa nu kho eso saddo evaṃrajanīyo evaṅkamanīyo evaṃmadanīyo evambandhanīyo evaṃmucchanīyo’ti.

‘Oh my, what is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’

With Pāyāsi

19.7

Sannipatitvā taṃ saṅkhadhamaṃ etadavocuṃ:

They gathered around the horn blower and said,

With Pāyāsi

19.8

‘ambho, kassa nu kho eso saddo evaṃrajanīyo evaṅkamanīyo evaṃmadanīyo evambandhanīyo evaṃmucchanīyo’ti.

‘Oh my, what is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’

With Pāyāsi

19.9

‘Eso kho, bho, saṅkho nāma yasseso saddo evaṃrajanīyo evaṅkamanīyo evaṃmadanīyo evambandhanīyo evaṃmucchanīyo’ti.

‘The sound is made by this, which is called a horn.’

With Pāyāsi

19.10

Te taṃ saṅkhaṃ uttānaṃ nipātesuṃ:

They laid that horn on its back, saying,

With Pāyāsi

19.11

‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti.

‘Speak, good horn! Speak, good horn!’

With Pāyāsi

19.12

Neva so saṅkho saddamakāsi.

But still the horn made no sound.

With Pāyāsi

19.13

Te taṃ saṅkhaṃ avakujjaṃ nipātesuṃ, passena nipātesuṃ, dutiyena passena nipātesuṃ, uddhaṃ ṭhapesuṃ, omuddhakaṃ ṭhapesuṃ, pāṇinā ākoṭesuṃ, leḍḍunā ākoṭesuṃ, daṇḍena ākoṭesuṃ, satthena ākoṭesuṃ, odhuniṃsu sandhuniṃsu niddhuniṃsu:

Then they lay the horn bent over, they lay it on its side, they lay it on its other side; they stood it upright, they stood it upside down; they struck it with fists, stones, rods, and swords; and they gave it a good shake, saying,

With Pāyāsi

19.14

‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti.

‘Speak, good horn! Speak, good horn!’

With Pāyāsi

19.15

Neva so saṅkho saddamakāsi.

But still the horn made no sound.

With Pāyāsi

19.16

Atha kho, rājañña, tassa saṅkhadhamassa etadahosi:

So the horn blower thought,

With Pāyāsi

19.17

‘yāva bālā ime paccantajanapadā manussā, kathañhi nāma ayoniso saṅkhasaddaṃ gavesissantī’ti.

‘How foolish are these borderland folk! For how on earth can they seek the sound of a horn so irrationally?’

With Pāyāsi

19.18

Tesaṃ pekkhamānānaṃ saṅkhaṃ gahetvā tikkhattuṃ saṅkhaṃ upalāpetvā saṅkhaṃ ādāya pakkāmi.

And as they looked on, he picked up the horn, sounded it three times, and took it away with him.

With Pāyāsi

19.19

Atha kho, rājañña, tesaṃ paccantajanapadānaṃ manussānaṃ etadahosi:

Then the people of the borderland thought,

With Pāyāsi

19.20

‘yadā kira, bho, ayaṃ saṅkho nāma purisasahagato ca hoti vāyāmasahagato ca vāyusahagato ca, tadāyaṃ saṅkho saddaṃ karoti, yadā panāyaṃ saṅkho neva purisasahagato hoti na vāyāmasahagato na vāyusahagato, nāyaṃ saṅkho saddaṃ karotī’ti.

‘So, it seems, when what is called a horn is accompanied by a person, effort, and wind, it makes a sound. But when these things are absent it makes no sound.’

With Pāyāsi

19.21

Evameva kho, rājañña, yadāyaṃ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā abhikkamatipi paṭikkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, cakkhunāpi rūpaṃ passati, sotenapi saddaṃ suṇāti, ghānenapi gandhaṃ ghāyati, jivhāyapi rasaṃ sāyati, kāyenapi phoṭṭhabbaṃ phusati, manasāpi dhammaṃ vijānāti.

In the same way, so long as this body is full of life and warmth and consciousness it walks back and forth, stands, sits, and lies down. It sees sights with the eye, hears sounds with the ear, smells odors with the nose, tastes flavors with the tongue, encounters touches with the body, and knows ideas with the mind.

With Pāyāsi

19.22

Yadā panāyaṃ kāyo neva āyusahagato hoti, na usmāsahagato, na viññāṇasahagato, tadā neva abhikkamati na paṭikkamati na tiṭṭhati na nisīdati na seyyaṃ kappeti, cakkhunāpi rūpaṃ na passati, sotenapi saddaṃ na suṇāti, ghānenapi gandhaṃ na ghāyati, jivhāyapi rasaṃ na sāyati, kāyenapi phoṭṭhabbaṃ na phusati, manasāpi dhammaṃ na vijānāti.

But when it lacks life and warmth and consciousness it does none of these things.

With Pāyāsi

19.23

Imināpi kho te, rājañña, pariyāyena evaṃ hotu:

By this method, too, it ought to be proven that

With Pāyāsi

19.24

‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.

there is an afterlife.”

With Pāyāsi

Translations (3)

Commentaries (1)

Linked texts (1)