6.
The Discourse on Bhūmija
223. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then the Venerable Bhūmija, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of Prince Jayasena; having approached, he sat down on the prepared seat. Then Prince Jayasena approached the Venerable Bhūmija; having approached, he exchanged friendly greetings with the Venerable Bhūmija. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, Prince Jayasena said this to the Venerable Bhūmija - "There are, friend Bhūmija, some ascetics and brahmins who hold such views and such opinions - 'If they live the holy life having formed a wish, they are incapable of achieving the fruit; if they live the holy life having formed no wish, they are incapable of achieving the fruit; if they live the holy life having formed both a wish and no wish, they are incapable of achieving the fruit; if they live the holy life having formed neither a wish nor no wish, they are incapable of achieving the fruit.' What does the Venerable Bhūmija's Teacher assert here, what does he proclaim?" "I have not, prince, heard this from the Blessed One face to face, received it face to face. But there is indeed the possibility that the Blessed One would answer thus - 'If they live the holy life unwisely having formed a wish, they are incapable of achieving the fruit; if they live the holy life unwisely having formed no wish, they are incapable of achieving the fruit; if they live the holy life unwisely having formed both a wish and no wish, they are incapable of achieving the fruit; if they live the holy life unwisely having formed neither a wish nor no wish, they are incapable of achieving the fruit. If they live the holy life wisely having formed a wish, they are capable of achieving the fruit; if they live the holy life wisely having formed no wish, they are capable of achieving the fruit; if they live the holy life wisely having formed both a wish and no wish, they are capable of achieving the fruit; if they live the holy life wisely having formed neither a wish nor no wish, they are capable of achieving the fruit.' I have not, prince, heard this from the Blessed One face to face, received it face to face. But there is indeed the possibility that the Blessed One would answer thus." "If the Venerable Bhūmija's Teacher asserts thus, proclaims thus, then certainly the Venerable Bhūmija's Teacher, I think, stands having reached the head of all the many ascetics and brahmins." Then Prince Jayasena served the Venerable Bhūmija with his own dish of boiled rice.
224. Then the Venerable Bhūmija, after the meal, having returned from his alms round, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Bhūmija said this to the Blessed One - "Here I, venerable sir, having dressed in the earlier period of the day, taking my bowl and robe, approached the dwelling of Prince Jayasena; having approached, I sat down on the prepared seat. Then, venerable sir, Prince Jayasena approached me; having approached, he exchanged friendly greetings with me. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, venerable sir, Prince Jayasena said this to me - 'There are, friend Bhūmija, some ascetics and brahmins who hold such views and such opinions - if they live the holy life having formed a wish, they are incapable of achieving the fruit; if they live the holy life having formed no wish, etc. if they live the holy life having formed both a wish and no wish, they are incapable of achieving the fruit; if they live the holy life having formed neither a wish nor no wish, they are incapable of achieving the fruit.' What does the Venerable Bhūmija's Teacher assert here, what does he proclaim?' When this was said, venerable sir, I said this to Prince Jayasena - 'I have not, prince, heard this from the Blessed One face to face, received it face to face. But there is indeed the possibility that the Blessed One would answer thus - if they live the holy life unwisely having formed a wish, they are incapable of achieving the fruit; if they live the holy life unwisely having formed no wish, they are incapable of achieving the fruit; if they live the holy life unwisely having formed both a wish and no wish, they are incapable of achieving the fruit; if they live the holy life unwisely having formed neither a wish nor no wish, they are incapable of achieving the fruit. If they live the holy life wisely having formed a wish, they are capable of achieving the fruit; if they live the holy life having formed no wish, etc. if they live the holy life wisely having formed both a wish and no wish, etc. if they live the holy life wisely having formed neither a wish nor no wish, they are capable of achieving the fruit. I have not, prince, heard this from the Blessed One face to face, received it face to face. But there is indeed the possibility that the Blessed One would answer thus.' 'If the Venerable Bhūmija's Teacher asserts thus, proclaims thus, then certainly the Venerable Bhūmija's Teacher, I think, stands having reached the head of all the many ascetics and brahmins.' Am I, venerable sir, thus asked and thus answering, one who speaks what has been said by the Blessed One, and do I not misrepresent the Blessed One with what is untrue, and do I explain what is in conformity with the Teaching, and does no reasonable counter-argument come to a blameworthy position?"
"Truly you, Bhūmija, thus asked and thus answering, are one who speaks what has been said by me, and you do not misrepresent me with what is untrue, and you explain what is in conformity with the Teaching, and no reasonable counter-argument comes to a blameworthy position. For whatever ascetics or brahmins, Bhūmija, having wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, if they live the holy life having formed a wish, they are incapable of achieving the fruit; if they live the holy life having formed no wish, they are incapable of achieving the fruit; if they live the holy life having formed both a wish and no wish, they are incapable of achieving the fruit; if they live the holy life having formed neither a wish nor no wish, they are incapable of achieving the fruit. What is the reason for this? For this is an unwise way, Bhūmija, for the achievement of the fruit.
225. "Just as, Bhūmija, a man desiring oil, seeking oil, wandering about in search of oil, having scattered sand in a trough, might squeeze it by sprinkling it again and again with water. If having formed a wish he were to scatter sand in a trough and squeeze it by sprinkling it again and again with water, he would be incapable of achieving oil; if having formed no wish he were to scatter sand in a trough and squeeze it by sprinkling it again and again with water, he would be incapable of achieving oil; if having formed both a wish and no wish he were to scatter sand in a trough and squeeze it by sprinkling it again and again with water, he would be incapable of achieving oil; if having formed neither a wish nor no wish he were to scatter sand in a trough and squeeze it by sprinkling it again and again with water, he would be incapable of achieving oil. What is the reason for this? For this is an unwise way, Bhūmija, for the achievement of oil. Just so, Bhūmija, whatever ascetics or brahmins having wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, if they live the holy life having formed a wish, they are incapable of achieving the fruit; if they live the holy life having formed no wish, they are incapable of achieving the fruit; if they live the holy life having formed both a wish and no wish, they are incapable of achieving the fruit; if they live the holy life having formed neither a wish nor no wish, they are incapable of achieving the fruit. What is the reason for this? For this is an unwise way, Bhūmija, for the achievement of the fruit.
"Just as, Bhūmija, a man desiring milk, seeking milk, wandering about in search of milk, might pull a cow with a young calf by the horn. If having formed a wish he were to pull a cow with a young calf by the horn, he would be incapable of achieving milk; if they live the holy life having formed no wish, etc. if they live the holy life wisely having formed both a wish and no wish, etc. if having formed neither a wish nor no wish he were to pull a cow with a young calf by the horn, he would be incapable of achieving milk. What is the reason for this? For this is an unwise way, Bhūmija, for the achievement of milk. Just so, Bhūmija, whatever ascetics or brahmins having wrong view, etc. having wrong concentration, if they live the holy life having formed a wish, they are incapable of achieving the fruit; if they live the holy life having formed no wish, etc. if they live the holy life wisely having formed both a wish and no wish, etc. if they live the holy life having formed neither a wish nor no wish, they are incapable of achieving the fruit. What is the reason for this? For this is an unwise way, Bhūmija, for the achievement of the fruit.
226. "Just as, Bhūmija, a man desiring butter, seeking butter, wandering about in search of butter, having poured water into a pot, might churn it with a churning-stick. If having formed a wish he were to pour water into a pot and churn it with a churning-stick, he would be incapable of achieving butter; if they live the holy life having formed no wish, etc. if they live the holy life wisely having formed both a wish and no wish, etc. if having formed neither a wish nor no wish he were to pour water into a pot and churn it with a churning-stick, he would be incapable of achieving butter. What is the reason for this? For this is an unwise way, Bhūmija, for the achievement of butter. Just so, Bhūmija, whatever ascetics or brahmins having wrong view, etc. having wrong concentration, if they live the holy life having formed a wish, they are incapable of achieving the fruit; if they live the holy life having formed no wish, etc. if they live the holy life wisely having formed both a wish and no wish, etc. if they live the holy life having formed neither a wish nor no wish, they are incapable of achieving the fruit. What is the reason for this? For this is an unwise way, Bhūmija, for the achievement of the fruit.
"Just as, Bhūmija, a man desiring fire, seeking fire, wandering about in search of fire, having taken wet wood with sap as an upper fire-stick, might rub it. If having formed a wish he were to take wet wood with sap as an upper fire-stick and rub it, he would be incapable of achieving fire; if they live the holy life having formed no wish, etc. if they live the holy life wisely having formed both a wish and no wish, etc. if having formed neither a wish nor no wish he were to take wet wood with sap as an upper fire-stick and rub it, he would be incapable of achieving fire. What is the reason for this? For this is an unwise way, Bhūmija, for the achievement of fire. Just so, Bhūmija, whatever ascetics or brahmins having wrong view, etc. having wrong concentration, if they live the holy life having formed a wish, they are incapable of achieving the fruit; if having formed no wish, etc. if having formed both a wish and no wish, etc. if they live the holy life having formed neither a wish nor no wish, they are incapable of achieving the fruit. What is the reason for this? For this is an unwise way, Bhūmija, for the achievement of the fruit. For whatever ascetics or brahmins, Bhūmija, having right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, if they live the holy life having formed a wish, they are capable of achieving the fruit; if having formed no wish they live the holy life, they are capable of achieving the fruit; if having formed both a wish and no wish they live the holy life, they are capable of achieving the fruit; if having formed neither a wish nor no wish they live the holy life, they are capable of achieving the fruit. What is the reason for this? For this is a wise way, Bhūmija, for the achievement of the fruit.
227. "Just as, Bhūmija, a man desiring oil, seeking oil, wandering about in search of oil, having scattered sesamum-grinding in a trough, might squeeze it by sprinkling it again and again with water. If having formed a wish he were to scatter sesamum-grinding in a trough and squeeze it by sprinkling it again and again with water, he would be capable of achieving oil; if they live the holy life having formed no wish, etc. if they live the holy life wisely having formed both a wish and no wish, etc. if having formed neither a wish nor no wish he were to scatter sesamum-grinding in a trough and squeeze it by sprinkling it again and again with water, he would be capable of achieving oil. What is the reason for this? For this is a wise way, Bhūmija, for the achievement of oil. Just so, Bhūmija, whatever ascetics or brahmins having right view, etc. having right concentration, if they live the holy life having formed a wish, they are capable of achieving the fruit; if they live the holy life having formed no wish, etc. if they live the holy life wisely having formed both a wish and no wish, etc. if having formed neither a wish nor no wish they live the holy life, they are capable of achieving the fruit. What is the reason for this? For this is a wise way, Bhūmija, for the achievement of the fruit.
"Just as, Bhūmija, a man desiring milk, seeking milk, wandering about in search of milk, might pull a cow with a young calf by the udder. If having formed a wish he were to pull a cow with a young calf by the udder, he would be capable of achieving milk; if they live the holy life having formed no wish, etc. if they live the holy life wisely having formed both a wish and no wish, etc. if having formed neither a wish nor no wish he were to pull a cow with a young calf by the udder, he would be capable of achieving milk. What is the reason for this? For this is a wise way, Bhūmija, for the achievement of milk. Just so, Bhūmija, whatever ascetics or brahmins having right view, etc. having right concentration, if having formed a wish, etc. if they live the holy life having formed no wish, etc. if they live the holy life wisely having formed both a wish and no wish, etc. if having formed neither a wish nor no wish they live the holy life, they are capable of achieving the fruit. What is the reason for this? For this is a wise way, Bhūmija, for the achievement of the fruit.
228. "Just as, Bhūmija, a man desiring butter, seeking butter, wandering about in search of butter, having poured curds into a pot, might churn it with a churning-stick. If having formed a wish he were to pour curds into a pot and churn it with a churning-stick, he would be capable of achieving butter; if having formed no wish... if having formed both a wish and no wish... if having formed neither a wish nor no wish he were to pour curds into a pot and churn it with a churning-stick, he would be capable of achieving butter. What is the reason for this? For this is a wise way, Bhūmija, for the achievement of butter. Just so, Bhūmija, whatever ascetics or brahmins having right view, etc. having right concentration, if they live the holy life having formed a wish, they are capable of achieving the fruit; if having formed no wish... if having formed both a wish and no wish... if having formed neither a wish nor no wish they live the holy life, they are capable of achieving the fruit. What is the reason for this? For this is a wise way, Bhūmija, for the achievement of the fruit.
"Just as, Bhūmija, a man desiring fire, seeking fire, wandering about in search of fire, having taken dry wood, a dead tree, as an upper fire-stick, might rub it; if having formed a wish... if having formed no wish... if having formed both a wish and no wish... if having formed neither a wish nor no wish he were to take dry wood, a dead tree, as an upper fire-stick and rub it, he would be capable of achieving fire. What is the reason for this? For this is a wise way, Bhūmija, for the achievement of fire. Just so, Bhūmija, whatever ascetics or brahmins having right view, etc. having right concentration, if they live the holy life having formed a wish, they are capable of achieving the fruit; if having formed no wish they live the holy life, they are capable of achieving the fruit; if having formed both a wish and no wish they live the holy life, they are capable of achieving the fruit; if having formed neither a wish nor no wish they live the holy life, they are capable of achieving the fruit. What is the reason for this? For this is a wise way, Bhūmija, for the achievement of the fruit.
"If indeed, Bhūmija, these four similes were to occur to Prince Jayasena, it would not be wonderful that Prince Jayasena would be pleased with you, and being pleased would show you a sign of his pleasure." "But how, venerable sir, would these four similes occur to me for Prince Jayasena, simple, never heard before, as they do to the Blessed One?"
This is what the Blessed One said. Delighted, the Venerable Bhūmija rejoiced in what the Blessed One had said.
The Discourse on Bhūmija is concluded as sixth.