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Majjhima Nikāya 78

Samaṇamuṇḍikasutta

With Uggāhamāna Samaṇamaṇḍikāputta · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā near Sāvatthīsāvatthiyaṁ apart·dwellviharati in Jeta's Grovejetavane of Anāthapiṇḍikaanāthapiṇḍikassa monasteryārāme.
at thatTena indeedkho nowpana timesamayena Uggāhamānauggāhamāno wandererparibbājako Samaṇamaṇḍikāputtasamaṇamuṇḍikāputto philosophical·debatessamayappavādake hedged by pale-moon ebony treestindukācīre one·hallekasālake of Mallikāmallikāya monasteryārāme back·dwellpaṭivasati largemahatiyā wanderer·groupparibbājakaparisāya together withsaddhiṁ five·aroundpañcamattehi wanderer·hundredparibbājakasatehi.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the wanderer Uggāhamāna Samaṇamaṇḍikāputta was residing together with around five hundred wanderers in Mallikā’s single-halled monastery for philosophical debates, hedged by pale-moon ebony trees.

thenAtha indeedkho five·factorpañcakaṅgo chamberlainthapati from Sāvatthīsāvatthiyā out·gonikkhami by daydivā in the middle of the daydivassa the Buddhabhagavantaṁ to seedassanāya.
thenAtha indeedkho five·factorpañcakaṅgassa to the chamberlainthapatissa it occurred to himetadahosi:
not the time“akālo indeedkho meanwhiletāva the Buddhabhagavantaṁ to seedassanāya;
back·retirepaṭisallīno the Buddhabhagavā.
esteemed·andManobhāvaniyānampi of the mendicantsbhikkhūnaṁ not·timeasamayo to seedassanāya;
back·retirepaṭisallīnā esteemedmanobhāvaniyā mendicantsbhikkhū.
why don't IYannūnāhaṁ whereyena debaters' hallsamayappavādako Tinduka·treetindukācīro one·hallekasālako of Mallikāmallikāya monasteryārāmo whereyena Uggāhamānauggāhamāno wandererparibbājako Samaṇamuṇḍikāputtasamaṇamuṇḍikāputto I might approach himtenupasaṅkameyyan”ti.
thenAtha indeedkho five·factorpañcakaṅgo chamberlainthapati whereyena debaters' hallsamayappavādako Tinduka·treetindukācīro one·hallekasālako of Mallikāmallikāya monasteryārāmo whereyena Uggāhamānauggāhamāno wandererparibbājako Samaṇamuṇḍikāputtasamaṇamuṇḍikāputto he approached himtenupasaṅkami.

Then the chamberlain Pañcakaṅga left Sāvatthī in the middle of the day to see the Buddha. It occurred to him, “It’s the wrong time to see the Buddha, as he’s in retreat. And it’s the wrong time to see the esteemed mendicants, as they’re in retreat. Why don’t I go to Mallikā’s monastery to visit the wanderer Uggāhamāna?” So that’s what he did.

at thatTena indeedkho nowpana at the timesamayena Uggāhamānauggāhamāno the wandererparibbājako Samaṇamuṇḍikāputtasamaṇamuṇḍikāputto with a largemahatiyā assembly of wanderersparibbājakaparisāya together withsaddhiṁ seatednisinno washoti making an uproarunnādiniyā a colossal racketuccāsaddamahāsaddāya of many kindsanekavihitaṁ low talktiracchānakathaṁ tellingkathentiyā, such as thisseyyathidaṁ—
talk about kingsrājakathaṁ talk about banditscorakathaṁ talk about chief ministersmahāmattakathaṁ talk about armiessenākathaṁ talk about threatsbhayakathaṁ talk about warsyuddhakathaṁ talk about foodannakathaṁ talk about drinkpānakathaṁ talk about clothesvatthakathaṁ talk about bedssayanakathaṁ talk about garlandsmālākathaṁ talk about fragrancesgandhakathaṁ talk about familyñātikathaṁ talk about vehiclesyānakathaṁ talk about villagesgāmakathaṁ talk about townsnigamakathaṁ talk about citiesnagarakathaṁ talk about countriesjanapadakathaṁ talk about womenitthikathaṁ talk about heroessūrakathaṁ talk at the streetvisikhākathaṁ talk at the water-pot placekumbhaṭṭhānakathaṁ talk about the departedpubbapetakathaṁ motley talknānattakathaṁ tales of landlokakkhāyikaṁ tales of seasamuddakkhāyikaṁ talk about being reborn in this or that placeitibhavābhavakathaṁ thusiti orvā.
sawAddasā indeedkho Uggāhamānauggāhamāno the wandererparibbājako Samaṇamuṇḍikāputtasamaṇamuṇḍikāputto Pañcakaṅgapañcakaṅgaṁ the carpenterthapatiṁ from afardūratova comingāgacchantaṁ.
having seenDisvāna his ownsakaṁ assemblyparisaṁ hushedsaṇṭhāpesi:
quiet“appasaddā good fellowsbhonto let them behontu, do notmā good fellowsbhonto make a soundsaddamakattha;
thisayaṁ of the asceticsamaṇassa Gotamagotamassa disciplesāvako comesāgacchati Pañcakaṅgapañcakaṅgo the carpenterthapati.
as many asYāvatā indeedkho nowpana of the asceticsamaṇassa Gotamagotamassa disciplessāvakā laygihī white-clothedodātavasanā in Sāvatthīsāvatthiyaṁ residepaṭivasanti thisayaṁ of themtesaṁ oneaññataro Pañcakaṅgapañcakaṅgo the carpenterthapati.
desiring quietAppasaddakāmā indeedkho nowpana thosete venerablesāyasmanto educated to be quietappasaddavinītā of quietappasaddassa praisersvaṇṇavādino;

Now at that time, Uggāhamāna was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such as talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place. Uggāhamāna saw Pañcakaṅga coming off in the distance, and hushed his own assembly, “Be quiet, good fellows, don’t make a sound. Here comes Pañcakaṅga, a disciple of the ascetic Gotama. He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing in Sāvatthī. Such venerables like the quiet, are educated to be quiet, and praise the quiet.

hopefullyappeva indeednāma little·soundappasaddaṁ assemblyparisaṁ having seenviditvā to be approachedupasaṅkamitabbaṁ he would thinkmaññeyyā”ti.
thenAtha indeedkho thosete wanderersparibbājakā silenttuṇhī fell silentahesuṁ.

Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” Then those wanderers fell silent.

thenAtha indeedkho five·Kaṅgapañcakaṅgo carpenterthapati whereyena Uggāhamānauggāhamāno wandererparibbājako ascetic·Muṇḍikā·sonsamaṇamuṇḍikāputto approached himtenupasaṅkami; near·goupasaṅkamitvā with Uggāhamānauggāhamānena wandererparibbājakena ascetic·Muṇḍikā·sonsamaṇamuṇḍikāputtena together withsaddhiṁ together·rejoicesammodi.
greetingSammodanīyaṁ talkkathaṁ memorablesāraṇīyaṁ having exchangedvītisāretvā to one sideekamantaṁ down·sitnisīdi. to one sideEkamantaṁ down·sitnisinnaṁ indeedkho five·Kaṅgapañcakaṅgaṁ carpenterthapatiṁ Uggāhamānauggāhamāno wandererparibbājako ascetic·Muṇḍikā·sonsamaṇamuṇḍikāputto this·saidetadavoca:

Then Pañcakaṅga approached Uggāhamāna, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Uggāhamāna said to him:

with four“catūhi indeedkho Iahaṁ, householdergahapati, with qualitiesdhammehi endowed·gonesamannāgataṁ person·individualpurisapuggalaṁ know·describepaññapemi accomplished·skillfulsampannakusalaṁ highest·skillfulparamakusalaṁ highest·attainment·attaineduttamapattipattaṁ asceticsamaṇaṁ invincibleayojjhaṁ.
with whatKatamehi fourcatūhi?
hereIdha, householdergahapati, notna with the bodykāyena bad·deedpāpakammaṁ doeskaroti, notna badpāpakaṁ wordvācaṁ speaksbhāsati, notna badpāpakaṁ thoughtsaṅkappaṁ thinkssaṅkappeti, notna badpāpakaṁ livelihoodājīvaṁ earns a livingājīvati—
with theseimehi indeedkho Iahaṁ, householdergahapati, with fourcatūhi with qualitiesdhammehi endowed·gonesamannāgataṁ person·individualpurisapuggalaṁ know·describepaññapemi accomplished·skillfulsampannakusalaṁ highest·skillfulparamakusalaṁ highest·attainment·attaineduttamapattipattaṁ asceticsamaṇaṁ not·conquerableayojjhan”ti.

“Householder, when an individual person has four qualities I describe them as an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment. What four? It’s when they do no bad deeds with their body; speak no bad words; think no bad thoughts; and don’t earn a living by bad livelihood. When an individual possesses these four qualities I describe them as an invincible ascetic.”

thenAtha indeedkho Pañcakaṅgapañcakaṅgo the carpenterthapati of Uggāhamānauggāhamānassa of the wandererparibbājakassa of Samaṇamuṇḍikāputtasamaṇamuṇḍikāputtassa statementbhāsitaṁ not indeedneva towards·rejoiceabhinandi nor rejectednappaṭikkosi.
not·towards·rejoiceAnabhinanditvā not + against·blameappaṭikkositvā rose from his seatuṭṭhāyāsanā he departedpakkāmi:
of the Blessed One“bhagavato in the presencesantike of thisetassa of the statementbhāsitassa the meaningatthaṁ I will learnājānissāmī”ti.

Then Pañcakaṅga neither approved nor rejected the wanderer Uggāhamāna’s statement. He rose from his seat, thinking, “I will learn the meaning of this statement from the Buddha himself.”

thenAtha indeedkho Pañcakaṅgapañcakaṅgo the carpenterthapati whereyena the Blessed Onebhagavā approached him theretenupasaṅkami; near·goupasaṅkamitvā the Blessed Onebhagavantaṁ towards·speakabhivādetvā to one sideekamantaṁ down·sitnisīdi.
to one sideEkamantaṁ seatednisinno indeedkho Pañcakaṅgapañcakaṅgo the carpenterthapati as much asyāvatako wasahosi with Uggāhamānauggāhamānena the wandererparibbājakena Samaṇamaṇḍikāputtasamaṇamuṇḍikāputtena together withsaddhiṁ talk and conversationkathāsallāpo thattaṁ allsabbaṁ to the Blessed Onebhagavato informedārocesi.

Then he went to the Buddha, bowed, sat down to one side, and informed the Buddha of all that had been discussed.

thusEvaṁ when spokenvutte, the Blessed Onebhagavā Pañcakaṅgapañcakaṅgaṁ the chamberlainthapatiṁ said thisetadavoca:
thus“evaṁ being sosante indeedkho, chamberlainthapati, youngdaharo boykumāro tendermando lying on his backuttānaseyyako accomplished·skillfulsampannakusalo will bebhavissati highest·skillfulparamakusalo highest·attainment·attainuttamapattipatto an asceticsamaṇo not·conquerayojjho, asyathā of Uggāhamānauggāhamānassa of the wandererparibbājakassa ascetic·Muṇḍikā·sonsamaṇamuṇḍikāputtassa wordvacanaṁ.
of a youngDaharassa forhi, chamberlainthapati, of a boykumārassa of a tendermandassa of one lying on his backuttānaseyyakassa body·even·alsokāyotipi notna there ishoti, how thenkuto praypana with the bodykāyena bad·deedpāpakammaṁ he will dokarissati, exceptaññatra mere wrigglingphanditamattā.
of a youngDaharassa forhi, chamberlainthapati, of a boykumārassa of a tendermandassa of one lying on his backuttānaseyyakassa speech·even·alsovācātipi notna there ishoti, how thenkuto praypana badpāpakaṁ wordsvācaṁ he will speakbhāsissati, exceptaññatra mere cryingroditamattā.
of a youngDaharassa forhi, chamberlainthapati, of a boykumārassa of a tendermandassa of one lying on his backuttānaseyyakassa thought·even·alsosaṅkappotipi notna there ishoti, how thenkuto praypana a badpāpakaṁ thoughtsaṅkappaṁ he will thinksaṅkappissati, exceptaññatra mere whimperingvikūjitamattā.
of a youngDaharassa forhi, chamberlainthapati, of a boykumārassa of a tendermandassa of one lying on his backuttānaseyyakassa livelihood·even·alsoājīvotipi notna there ishoti, how thenkuto praypana a badpāpakaṁ livelihoodājīvaṁ he will earn a livingājīvissati, exceptaññatra mother·breastmātuthaññā.

When he had spoken, the Buddha said to him, “Chamberlain, if what Uggāhamāna says is true, a little baby boy is an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment. For a little baby doesn’t even have a concept of ‘a body’, so how could they possibly do a bad deed with their body, aside from just wriggling? And a little baby doesn’t even have a concept of ‘speech’, so how could they possibly speak bad words, aside from just crying? And a little baby doesn’t even have a concept of ‘thought’, so how could they possibly think bad thoughts, aside from just whimpering? And a little baby doesn’t even have a concept of ‘livelihood’, so how could they possibly earn a living by bad livelihood, aside from their mother’s breast?

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